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HELL. 


FROM 


THINGS  HEARD  AND  SEEN. 


BY 


EMANUEL '  SWEDENBORG. 


ORIGINALLY  PUBLISHED  IN  LATIN  AT  LONDON,  A.  D.  1758. 


— *  J.  B. 

Ph 

S 

-si 


PHILADELPHIA 
LIPPINCOTT  & 
1875. 


CO. 


Entered  according  to  Act  of  Congress,  in  the  year  1867,  by 

J.  B.  LIPPINCOTT  <fc  CO., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  for  the  Eastern 
District  of  Pennsylvania. 


IiiPPiHCOTT's  Pees?, 

PHILADELPHIA* 


CONTENTS. 


HEAVEN. 

PAOI 


Introduction   9 

The  Lord  is  the  God  of  heaven   12 

The  Divine  of  the  Lord  makes  heaven   15 

The  Divine  of  the  Lord  in  heaven  is  love  to  Him  and  charity  toward 

the  neighbor   18 

Heaven  is  distinguished  into  two  kingdoms   22 

There  are  three  heavens   26 

The  heavens  consist  of  innumerable  societies   32 

Every  society  is  a  heaven  in  a  less  form,  and  every  angel  in  the  least..  37 

The  whole  heaven  in  one  complex  resembles  one  man   42 

Every  society  in  the  heavens  resembles  one  man   46 

Therefore  every  angel  is  in  a  perfect  human  form   48 

It  is  from  the  Divine  Human  of  the  Lord,  that  the  whole  heaven,  and 

every  part  of  it,  resembles  a  man   52 

There  is  a  correspondence  of  all  things  of  heaven  with  all  things  of 

man   57 

There  is  a  correspondence  of  heaven  with  all  things  of  the  earth   67 

The  sun  in  heaven  v.  76 

Light  and  heat  in  heaven   83 

The  four  quarters  in  heaven   93 

Changes  of  state  with  the  angels  in  heaven  _   100 

Time  in  heaven   104 

Representatives  and  appearances  in  heaven   108 

The  garments  with  which  the  angels  appear  clothed   ill 

The  habitations  and  mansions  of  the  angels   114 

3 


4 


CONTENTS. 


PAGB 

Space  in  heaven   119 

The  form  of  heaven,  according  to  which  are  consociations  and  com- 
munications there   122 

Governments  in  heaven   130 

Divine  worship  in  heaven   135 

The  power  of  the  angels  of  heaven   138 

The  speech  of  angels   142 

The  speech  of  angels  with  man   148 

Writings  in  heaven   156 

The  wisdom  of  the  angels  of  heaven   159 

The  state  of  innocence  of  the  angels  in  heaven   170 

The  state  of  peace  in  heaven   177 

The  conjunction  of  heaven  with  the  human  race   182 

The  conjunction  of  heaven  with  man  by  the  Word   190 

Heaven  and  hell  are  from  the  human  race   198 

The  Gentiles,  or  peoples  not  included  in  the  Church,  in  heaven   204 

Infants  in  heaven   213 

The  wise  and  the  simple  in  heaven   222 

The  rich  and  poor  in  heaven   233 

Marriages  in  heaven   246 

The  employments  of  the  angels  in  heaven   260 

Heavenly  joy  and  happiness   265 

The  immensity  of  heaven   27S 

THE  WORLD  OF  SPIRITS,  AND  THE  STATE  OF 
MAN  AFTER  DEATH. 

What  the  World  of  Spirits  is   284 

Every  man  is  a  spirit  as  to  his  interiors   289 

The  resuscitation  of  man  from  the  dead,  and  his  entrance  into  eternal 

life   295 

Man  after  death  is  in  a  perfect  human  form   299 

Man  after  death  has  every  sense,  and  all  the  memory,  thought,  and 
affection,  which  he  had  in  the  world;  and  he  leaves  behind  him 
nothing  but  his  terrestrial  body   307 


The  character  of  man  after  death  is  determined  bv  his  life  in  the  world  319 


CONTENTS.  5 

nam 

The  delights  of  every  one's  life  are,  after  death,  turned  into  corre- 
sponding delights   333 

The  first  state  of  man  after  death   341 

The  second  state  of  man  after  death   345 

The  third  state  of  man  after  death,  which  is  the  state  of  instruction 

of  those  who  go  to  heaven   355 

No  one  goes  to  heaven  from  immediate  mercy   363 

It  is  not  so  difficult  to  live  the  life  which  leads  to  heaven,  as  some  sup- 
pose  368 

HELL. 

The  Lord  governs  the  hells   379 

The  Lord  casts  no  one  down  into  hell,  but  the  spirit  casts  himself 

down   383 

All  who  are  in  the  hells  are  in  evils,  and  in  the  falses  thence  derived, 

originating  in  self-love  and  the  love  of  the  world   387 

What  is  meant  by  hell-fire,  and  what  by  gnashing  of  teeth   399 

The  wickedness,  and  diabolical  arts  of  infernal  spirits   407 

The  appearance,  situation,  and  plurality  of  the  hells   411 

The  equilibrium  between  heaven  and  hell   417 

Man  is  in  freedom  through  the  equilibrium  between  heaven  and  hell..  423 

Index   431 

Index  to  the  passages  of  Scripture  cited  in  this  work   451 


Heaven  and  Hell. 


Heaven  and  Hell. 


N  the  Lord's  discourse  with  His  disciples  concerning  the 
Consummation  of  the  Age,*  which  is  the  last  time  of 
the  church,1  at  the  close  of  His  predictions  concerning 
its  successive  states  as  to  love  and  faith,2  He  says :  '■'■Immedi- 
ately after  the  tribulation  of  those  days,  the  sun  shall  be  dark- 
ened, and  the  moon  shall  ?wt  give  her  light,  and  the  stars  shall 
fall  from  heaven,  and  the  powers  of  the  heavens  shall  be 
shaken.  And  then  shall  appear  the  sign  of  the  Son  of  man 
in  heaven :  and  then  shall  all  the  tribes  of  the  earth  wail; 
and  they  shall  see  the  Son  of  man  coming  in  the  clouds  of 
heaven  with  power  and  great  glory.  A?zd  he  shall  send  his 
angels  with  the  loud-sounding  tru?npet,  and  they  shall  gather 


*  \  The  consummation  of  the  Age  is  the  correct  rendering  of  the  original 
Greek,  which,  in  our  common  English  Bibles,  is  translated  the  end  of  the 
■world.  The  Greek  word  Aiw>/  has  no  such  meaning  as  our  word  -world;  but 
it  means  an  age,  a  period  of  time,  or  a  dispensation. — Tr.] 

From  the  Arcana  Ccelestia. 
'That  the  consummation  of  the  age  is  the  last  time  of  the  church,  n. 
453.v  10622. 

3  The  things  which  the  Lord  predicted  in  Matt.  chap.  xxiv.  xxv.  concern- 
ing the  consummation  of  the  age,  and  concerning  His  advent,  thus  con- 
cerning the  successive  vastation  of  the  church  and  concerning  the  last 
judgment,  are  explained  in  the  articles  which  precede  several  of  the  chap- 
ters of  Genesis,  namely,  chap.  xxvi.  to  xl.  See  n.  3353  to  3355,  34S6  to 
34S9-  3650  to  3655,  3751  to  3757,  3897  to  3901,  4056  to  4060,  4229  to  4231, 
4332  to  4335,  4422  to  4424,  4635  to  463S,  4661  to  4664,  4807  to  4S10,  4954  to 
4959-  5063  to  5C71- 

2  A*  9 


HEA  VEN  AND  HELL. 


together  /us  elect  from  the  four  "Minds,  from  one  end  of  the 
heavens  even  to  the  other." — Matt.  xxiv.  29,  30,  31.  They  who 
understand  these  words  according  to  the  literal  sense,  suppose 
that,  at  the  final  consummation,  which  is  called  the  last  judgment, 
all  these  things  will  happen  as  they  are  described  in  that  sense  ; 
thus  they  imagine,  not  only  that  the  sun  and  moon  will  be  dark- 
ened, and  that  the  stars  will  fall  from  heaven,  and  that  the  sign 
of  the  Lord  will  appear  in  heaven,  and  that  they  shall  see  Him 
in  the  clouds  attended  by  the  angels  with  trumpets,  but  they 
also  imagine,  agreeably  to  what  is  predicted  elsewhere,  that  the 
whole  visible  world  will  perish,  and  that  afterwards  a  new  heaven 
and  a  new  earth  will  be  created.  This  is  the  opinion  of  most 
persons  within  the  church  at  this  day.  But  they  who  entertain 
such  notions,  are  unacquainted  with  the  arcana  which  lie  con- 
cealed in  every  part  of  the  Word  ;  for  in  every  part  of  the  Word 
there  is  an  internal  sense,  which  treats  not  of  natural  and  worldly 
things,  such  as  are  treated  of  in  the  literal  sense,  but  of  things 
spiritual  and  celestial ;  and  not  only  is  this  the  case  in  regard 
to  the  meaning  of  several  expressions,  but  even  in  regard  to  every 
single  expression  for  the  Word  is  written  by  pure  correspon- 
dences,2 in  order  that  there  may  be  an  internal  sense  in  every  part 
of  it.  What  the  nature  of  that  sense  is,  may  appear  from  all  the 
things  said  and  shown  concerning  it  in  the  Arcana  Ccelestia  ; 
which  may  also  be  seen  collected  together  in  the  little  work  on  the 
White  Horse  spoken  of  in  the  Apocalypse.  What  the  Lord 
said  in  the  passage  just  quoted  concerning  His  coming  in  the 
clouds  of  heaven,  is  to  be  understood  according  to  the  same  sense. 
By  the  sun  there  mentioned,  which  shall  be  darkened,  is  signified 
the  Lord  as  to  love     by  the  moon,  the  Lord  as  to  faith  ;*  by  the 


1  That  in  ail  and  each  of  the  things  of  the  Word  there  is  an  internal  or 
spiritual  sense,  n.  1 143,  19S4,  2135,  2333.  2395,  2495,4442,  9048,  9063,  9086. 

3  That  the  Word  is  written  by  pure  correspondences,  and  that  hence  all, 
and  each  of.  the  things  therein  signify  spiritual  things,  n.  1404,  1408,  1409, 
1540,  1619,  1659.  1709,  17S3,  2900,  90S6. 

1  That  the  sun,  in  the  Word,  signifies  the  Lord  as  to  love,  and  thence 
love  to  the  Lord,  n.  1529,  1S37,  244''  2495>  4060,  4696,  (4996),  70S3,  10S09. 

*  That  the  moon,  in  the  Word,  signifies  the  Lord  as  to  faith,  and  thence 
faith  in  the  Lord,  n.  1529,  1530,  2495,  4060,  4696,  7083. 


HEA  VEN  AND  HELL. 


stars,  the  knowledges  of  good  and  truth,  or  of  love  and  faith  by 
the  sign  of  the  Son  of  man  in  heaven,  the  manifestation  of  divine 
truth  ;  by  the  tribes  of  the  earth  which  shall  wail,  all  things  of 
truth  and  good,  or  of  faith  and  love  ;2  by  the  coming  of  the  Lord 
in  the  clouds  of  heaven  with  power  and  glory,  His  presence  in 
the  Word,  and  revelation  ;3  by  clouds  :s  signified  the  literal 
sense  of  the  Word,4  and  by  glory  its  internal  sense  ;5  by  the 
angels  with  the  loud-sounding  trumpet  is  signified  heaven, 
whence  comes  divine  truth.6  From  this  it  is  plain  that,  by  these 
words  of  the  Lord  is  meant  that,  at  the  end  of  the  church,  when 
there  is  no  longer  love,  and  thence  no  longer  faith,  the  Lord  will 
open  the  Word  as  to  its  internal  sense,  and  reveal  the  arcana  of 
heaven. 

The  arcana  which  are  revealed  in  the  following  pages,  are 
those  concerning  heaven  and  hell,  together  with  the  life  of  man 
after  death.  The  man  of  the  church  at  this  day  knows  scarcely 
anything  about  heaven  and  hell,  nor  yet  about  his  own  life  after 
death,  although  these  things  are  all  treated  of  in  the  Word ;  yea, 
many  even  among  those  who  were  born  within  the  church  deny 
these  things,  saying  in  their  hearts,  Who  has  ever  come  thence 
and  told  us?  Lest,  therefore,  such  a  negative  principle,  which 
rules  especially  among  those  who  possess  much  worldly  wisdom, 
should  also  infect  and  corrupt  the  simple  in  heart  and  faith,  it 
has  been  granted  me  to  associate  with  angels  and  to  converse 
with  them  as  one  man  with  another,  and  also  to  see  the  things 
which  are  in  the  heavens  as  well  as  those  which  are  in  the  hells, 


1  That  stars,  in  the  Word,  signify  the  knowledges  of  good  and  of  truth, 
n.  2495,  2849,  4°97- 

"That  tribes  signify  all  truths  and  goods  in  the  complex,  thus  all  things 
of  faith  and  of  love,  n.  3859,  3926,  4060,  6335. 

'That  the  coming  of  the  Lord  is  His  presence  in  the  Word  and  revela- 
tion, n.  3900,  4060. 

*  That  clouds,  in  the  Word,  signify  the  Word  in  the  letter,  or  the  sense 
of  its  letter,  n.  4060,  4391,  5922,  6343,  6752,  8106,  8781,  9430,  10551,  10574. 

'That  glory,  in  the  Word,  signifies  divine  truth  as  it  is  in  heaven,  and 
as  it  is  in  the  internal  sense  of  the  Word,  n.  4809,  (5292),  5922,  8267,  8427, 
9429,  10574. 

•That  a  trumpet  signifies  divine  truth  in  heaven,  and  revealed  from 
heaven,  1.  SS15,  8823,  8915;  the  same  is  signified  by  voice,  n.  6971,  9926. 


"2 


HEAVEN  AND  HELL. 


and  this  for  the  space  of  thirteen  years,  and  so  to  describe  these 
things  from  what  I  have  myself  seen  and  heard, — in  the  hope 
that  ignorance  may  thus  be  enlightened  and  incredulity  dissipa- 
ted. The  reason  that  such  immediate  revelation  is  made  at  this 
time,  is,  that  this  is  what  is  meant  by  the  coming  of  the  Lord. 


THE  LORD  IS  THE  GOD  OF  HEAVEN. 

2.  It  ought,  first  of  all,  to  be  known  who  is  the  God  of  heaven  ; 
since  everything  else  depends  on  this.  In  the  universal  heaven 
no  other  than  the  Lord  alone  is  acknowledged  as  the  God  of 
heaven.  They  say  there,  as  He  himself  taught,  that  He  is  one 
with  the  Father ;  that  the  Father  is  in  Him  and  He  in  the 
Father ;  and  that  whosoever  seeth  Him  seeth  the  Father ;  and 
that  everything  holy  proceeds  from  Him. — John  x.  30-38  ;  xiv. 
10,  11  ;  xvi.  13,  14,  15.  I  have  often  conversed  with  the  angels 
on  this  subject,  and  they  constantly  said,  that  they  cannot  in  hea- 
ven distinguish  the  Divine  into  three,  because  they  know  and 
perceive  that  the  Divine  is  one,  and  that  it  is  one  in  the  Lord. 
They  said  also,  that  those  belonging  to  the  church  who  come 
from  the  world,  and  have  entertained  an  idea  of  three  Divines, 
cannot  be  admitted  into  heaven,  because  their  thought  wanders 
from  one  to  another ;  and  it  is  not  allowable  there  to  think  three 
and  say  one,1  because  every  one  in  heaven  speaks  from  his 
thought.  Speech  there  is  what  is  revolved  in  the  mind,  or  it  is 
thought  speaking.  Wherefore  they  who  in  the  world  have  dis- 
tinguished the  Divine  into  three,  and  have  conceived  a  distinct 
idea  of  each,  and  have  not  made  and  concentrated  it  into  one  in 
the  Lord,  cannot  be  received  ;  for  in  heaven  there  is  a  communi- 
cation of  the  thoughts  of  all ;  wherefore  if  any  one  should  come 


'That  Christians  in  the  other  life  were  explored  as  to  the  idea  they  had 
concerning  one  God,  and  that  it  was  discovered  that  they  had  an  idea  of 
three  Gods,  n.  2329,  5256,  10736,  1073S,  10S21.  That  a  Divine  Trinity  in 
the  Lord  is  acknowledged  in  heaven,  D.  14,  15,  1729,  2005,  5256,  9303. 


IIEA  VEN  AND  HELL. 


'3 


thither  thinking  of  three  and  confessing  one,  he  would  be  imme- 
diately discovered  and  rejected.  It  is,  however,  to  be  observed 
that  all  those  who  have  not  separated  truth  from  good,  or  faith 
from  love,  when  they  are  instructed,  receive  in  the  other  life  the 
heavenly  idea  concerning  the  Lord,  namely,  that  He  is  the  God 
of  the  universe  ;  but  it  is  otherwise  with  those  who  have  separa- 
ted faith  from  life,  that  is,  who  have  not  lived  according  to  the 
precepts  of  a  true  faith. 

3.  Those  within  the  church  who  have  denied  the  Lord,  and 
have  acknowledged  only  the  Father,  and  have  confirmed  them- 
selves in  such  a  faith,  are  out  of  heaven  ;  and  as  no  influx  from 
heaven  where  the  Lord  alone  is  adored,  can  be  received  by  them, 
they  are  deprived  by  degrees  of  the  faculty  of  thinking  what  is 
true  on  any  subject  whatever ;  and  at  length  they  become  either 
as  mutes,  or  speak  foolishly,  and  wander  around,  their  arms 
hanging  down  and  dangling  about  as  if  they  were  deprived  of 
all  strength  in  the  joints.  Those  also  who  have  denied  the 
Divine  of  the  Lord,  and  have  acknowledged  only  His  Human, 
like  the  Socinians,  are  likewise  out  of  heaven.  They  are  car- 
ried forward  a  little  toward  the  right,*  and  let  down  into  the 
deep ;  and  thus  they  are  completely  separated  from  the  rest 
who  come  from  the  Christian  world.  They,  too,  who  profess  to 
believe  in  an  invisible  Divine,  which  they  call  the  animating 
principle  \_E?is~\  of  the  universe,  from  which  all  things  existed, 
and  who  reject  faith  in  the  Lord,  have  found  by  experience  that 
they  believe  in  no  God  ;  because  an  invisible  Divine  is,  to  them, 
like  nature  in  its  first  principles,  which  is  no  object  of  faith  and 
love,  because  it  is  no  object  of  thought.1    These  have  their  lot 


*  [The  situation  of  spirits  in  the  other  world,  as  also  their  ascent  into 
heaven  or  descent  into  hell,  is  constantly  described  by  the  author  with 
reference  to  the  body  of  the  spectator.  The  meaning  in  this  passage  is, 
that  the  spirits  here  mentioned  appear  to  sink  down  in  front,  a  little 
toward  the  right,  into  the  particular  place  appointed  for  them.  This  will 
be  more  fully  comprehended  when  the  reader  understands  what  is  said 
hereafter  concerning  the  Quarters  in  Heaven,  n.  141-154. — Tr.] 

'That  a  Divine  which  is  not  perceptible  by  any  idea,  cannot  be  an  object 
of  faith,  n.  4733,  5110,  (5633),  69S2,  6996,  7004,  7211,  (9267),  9359,  9972, 
TO067. 


IIEA  VEN  AND  HELL. 


among  those  who  are  called  naturalists.  It  is  otherwise  with 
those  who  are  born  without  the  church,  and  are  called  Gentiles, 
of  whom  more  will  be  said  hereafter. 

4.  All  infants,  of  whom  a  third  part  of  heaven  consists,  are 
initiated  into  the  acknowledgment  and  faith  that  the  Lord  is  their 
Father ;  and  afterwards  that  He  is  the  Lord  of  all,  thus  the  God 
of  heaven  and  earth.  That  infants  grow  up  in  the  heavens,  and 
are  perfected  by  knowledges,  even  to  angelic  intelligence  and 
wisdom,  will  be  seen  in  what  follows. 

5.  Those  who  are  of  the  church  cannot  doubt  that  the  Lord  is 
the  God  of  heaven ;  for  He  Himself  taught,  that  all  things  of 
the  Father  are  His,  Matt.  xi.  27  ;  John  xvi.  15  ;  xvii.  2  ;  and 
that  He  hath  all  power  in  heaven  and  in  earth,  Matt,  xxviii. 
16.  He  says  in  heaven  and  in  earth,  because  He  who  rules 
heaven  rules  the  earth  also,  for  one  depends  on  the  other.1  To 
rule  heaven  and  earth,  signifies  to  receive  from  Him  all  the 
good  which  is  of  love,  and  all  the  truth  which  is  of  faith,  thus 
all  intelligence  and  wisdom,  and  therefore  all  happiness ;  in 
short,  eternal  life.  The  Lord  also  taught  this  when  He  said  : 
"  He  that  believeth  on  the  Son,  hath  eternal  life;  but  he  that 
bclicvcth  not  the  Son,  shall  not  see  lifer  John  iii.  36.  Again  : 
UJ am  the  Resurrection  and  the  Life ;  he  that  believeth  in  Me, 
though  he  die,  shall  live;  and  every  07ie  that  livelh  and  be- 
lieveth iti  Me,  shall  not  die  to  eternity."  John  xi.  25,  26.  And 
again  :  "fa?n  the  Way,  the  Truth,  and  the  Life."  John  xiv.  6. 

6.  There  were  certain  spirits,  who,  while  they  lived  in  the 
world,  professed  to  believe  in  the  Father,  and  had  no  other  idea 
concerning  the  Lord,  than  as  of  another  man,  and  consequently 
did  not  believe  him  to  be  the  God  of  heaven.  They  were,  there- 
fore, permitted  to  wander  about,  and  to  inquire  wherever  they 
pleased,  whether  there  be  any  other  heaven  than  the  Lord's. 
They  inquired  for  several  days,  but  found  none.    They  were  of 

1  That  the  universal  heaven  is  the  Lord's,  n.  2751,  70S6.  That  He  has  all 
power  in  the  heavens  and  on  earth,  n.  1607,  100S9,  10S27.  That  since  the 
Lord  rules  heaven,  lie  also  rules  all  things  which  thence  depend,  and 
thus  all  things  in  the  world,  n.  2026,  2027,  4523.  4524.  That  the  Lord 
alone  has  the  power  of  removing  the  hells,  of  withholding  from  evils,  and 
of  keeping  in  good,  and  thus  of  saving,  n.  10019. 


HEAVEN  AND  HELL. 


1  s 


that  class  who  supposed  the  happiness  of  heaven  to  consist  in 
glory  and  dominion  ;  and  because  they  could  not  obtain  what 
they  desired,  and  were  told  that  heaven  does  not  consist  in  such 
things,  they  were  indignant,  and  wished  to  have  a  heaven  in 
which  they  could  domineer  over  others,  and  excel  them  in  glory 
in  like  manner  as  in  the  world. 


THE  DIVINE  OF  THE  LORD  MAKES  HEAVEN. 

7.  The  angels  taken  collectively  are  called  heaven,  because 
they  constitute  heaven.  Nevertheless  it  is  the  Divine  proceeding 
from  the  Lord,  which  flows-in  with  the  angels,  and  is  received 
by  them,  which  makes  heaven  in  general  and  in  j)articular.  The 
Divine  proceeding  from  the  Lord  is  the  good  of  love  and  the 
truth  of  faith.  As  far,  therefore,  as  they  receive  good  and  truth 
from  the  Lord,  so  far  they  are  angels,  and  so  far  they  are  heaven. 

8.  Every  one  in  the  heavens  knows  and  believes,  yea,  per- 
ceives, that  he  wills  and  does  nothing  of  good  from  himself,  and 
that  he  thinks  and  believes  nothing  of  truth  from  himself,  but 
from  the  Divine,  thus  from  the  Lord  ;  and  that  the  good  and 
truth  which  are  from  himself,  are  not  good  and  truth,  because 
there  is  not  in  them  life  from  the  Divine.  The  angels  of  the  in- 
most heaven  also  clearly  perceive,  and  are  sensible  of,  the  influx  ; 
and  so  far  as  they  receive  it,  they  seem  to  themselves  to  be  in 
heaven,  because  they  are  so  far  in  love  and  faith,  and  so  far  in 
the  light  of  intelligence  and  wisdom,  and  thence  in  heavenly 
joy.  Since  these  things  all  proceed  from  the  Divine  of  tne 
Lord,  and  the  angels  possess  heaven  in  them,  it  is  evident  that 
the  Divine  of  the  Lord  makes  heaven,  and  not  the  angels  by 
virtue  of  anything  properly  their  own.1    Hence  it  is  that  heaven 


'  That  the  angels  of  heaven  acknowledge  all  good  to  be  from  the  Lord, 
and  none  from  themselves;  and  that  the  Lord  dwells  with  them  in  whi.: 
is  His  own,  and  not  in  their proprium,  n.  933S,  10125,  10151,  10157.  That 


i6 


IIEA  VEN  AND  HELL. 


in  the  Word  is  called  the  habitation  of  the  Lord,  and  His 
throne  ;  and  that  the  dwellers  there  are  said  to  be  in  the  Lord.1 
But  how  the  Divine  proceeds  from  the  Lord  and  fills  heaven, 
will  be  shown  in  what  follows. 

9.  The  angels,  by  virtue  of  their  wisdom,  go  still  further. 
They  say  that  not  only  are  all  good  and  truth  from  the  Lord,  but 
also  the  all  of  life.  They  confirm  this  by  the  consideration  that 
nothing  can  exist  from  itself,  but  from  what  is  prior  to  itself ; 
consequently,  that  all  things  exist  from  a  First,  which  they  call 
the  very  Esse  of  the  life  of  all  things ;  and  that  in  like  manner 
they  subsist,  because  subsistence  is  perpetual  existence  ;  and  that 
what  is  not  continually  kept  in  connection  with  the  First  by 
intermediates,  is  forthwith  dissolved,  and  utterly  dissipated. 
They  say,  moreover,  that  there  is  only  one  Fountain  of  life,  and 
that  the  life  of  man  is  a  stream  thence  issuing,  which  would 
instantly  cease  to  flow  if  it  were  not  continually  supplied  from 
that  Fountain.  They  say  further,  that  from  that  one  Fountain 
of  life  which  is  the  Lord,  nothing  proceeds  but  divine  good  and 
divine  truth,  and  that  these  affect  every  one  according  to  his  re- 
ception of  them  ;  that  those  who  receive  them  in  faith  and  life 
have  heaven  in  them  ;  but  those  who  reject  or  suffocate  them, 
turn  them  into  hell ;  for  they  turn  good  into  evil,  and  the  true 
into  the  false,  thus  life  into  death.  That  the  all  of  life  is  from 
the  Lord,  they  also  confirm  by  this  consideration  :  that  all  tilings 
in  the  universe  have  reference  to  good  and  truth, — the  life  of 
man's  will,  which  is  the  life  of  his  love,  to  good,  and  the  life  of 
his  understanding,  which  is  the  life  of  his  faith,  to  truth  ;  where- 
fore, since  every  thing  good  and  true  comes  from  above,  it  fol- 
lows that  thence  also  comes  the  all  of  life.  Because  the  angels 
believe  this,  therefore  they  refuse  all  thanks  on  account  of  the 


therefore,  by  angels  in  the  Word,  is  meant  something  of  the  Lord,  n. 
1925,  2S21,  3039.  40S5,  S192,  10528;  and  that  therefore  they  are  called  gods, 
from  reception  of  the  Divine  from  the  Lord,  n.  4295.  4402,  726S.  7S73. 
8301.  8192.  That  all  good  which  is  good,  all  truth  which  is  truth,  and 
consequently  all  peace,  love,  charity,  and  faith,  are  also  from  the  Lord.  n. 
1614,  2016.  2751,  2882,  2SS3,  2891,  2S92,  2904;  and  all  wisdom  and  intelli- 
gence, n.  109.  112,  121,  124. 

'That  they  who  are  in  heaven  are  said  to  be  in  the  Lord,  n.  3637,  3(^38 


IIEA  VEN  AND  HELL. 


<7 


good  they  do,  and  are  displeased  and  withdraw  themselves  if 
any  one  attributes  good  to  them..  They  wonder  how  any  one 
can  believe  that  he  is  wise  from  himself,  and  that  he  does  good 
from  himself.  Good  done  for  the  sake  of  one's  self,  they  do  not 
call  good,  because  it  is  done  from  self;  but  good  done  for  the 
sake  of  good,  this  they  call  good  from  the  Divine  ;  and  they  say 
that  this  good  is  what  makes  heaven,  because  this  good  is  the 
Lord.1 

10.  Spirits  who,  while  they  lived  in  the  world,  c  mfirmcd 
themselves  in  the  belief  that  the  good  which  they  do  and  the 
truth  which  they  believe  are  from  themselves,  or  appropriated  to 
them  as  their  own,  (in  which  belief  are  all  those  who  place  merit 
in  their  good  actions,  and  attribute  righteousness  to  themselves), 
are  not  received  into  heaven.  The  angels  shun  them  ;  they  re- 
gard them  as  stupid  and  as  thieves ;  as  stupid,  because  they 
continually  look  to  themselves,  and  not  to  the  Divine ;  and  as 
thieves,  because  they  rob  the  Lord  of  what  is  His.  These  spirits 
are  opposed  to  the  faith  of  heaven,  which  is,  that  the  Divine  of 
the  Lord  received  by  the  angels  makes  heaven. 

11.  That  they  who  are  in  heaven  and  in  the  church,  are  in  the 
Lord  and  the  Lord  in  them,  He  also  teaches  where  He  says, 
'■'■Abide  in  me,  and  J  in  you;  as  the  branch  cannot  bear  fruit 
of  itself,  except  it  abide  in  the  vine,  no  more  can  ye  except  ye 
abide  in  Me.  I  am  the  vine,  ye  are  the  branches;  he  that 
abideth  in  Me,  and  I  in  him,  the  same  bringeth  forth  much 
fruit ;  for  without  Me  ye  can  do  nothing."  John  xv.  4,  5. 

12.  From  these  considerations  it  may  now  be  evident,  that  the 
Lord  dwells  in  His  own  with  the  angels  of  heaven,  and  thus 
that  the  Lord  is  the  All  in  all  of  heaven.  The  reason  is,  because 
good  from  the  Lord  is  the  Lord  with  the  angels,  for  what  is  from 
Him  is  Himself;  consequently,  good  from  the  Lord  is  heaven  to 
the  angels,  and  not  anything  proper  to  themselves. 


1  That  good  from  the  Lord  has  the  Lord  within  it,  but  not  good  from 
the  proprium,  n.  1802,  3951,  84S0. 
S 


HEA  VEN  AND  HELL. 


THE  DIVINE  OF  THE  LORD  IN  HEAVEN  IS  LOVE  TO  HIM 
AND  CHARITY  TOWARD  THE  NEIGHBOR. 

13.  The  Divine  proceeding  from  the  Lord  is  called  in  heaven 
divine  truth,  for  a  reason  which  will  appear  in  what  follows. 
This  divine  truth  flows  into  heaven  from  the  Lord  out  of  His 
divine  love.  Divine  love  and  divine  truth  thence  proceed- 
ing are,  comparatively,  like  the  fire  of  the  sun  and  the  light 
thence  proceeding  in  the  world ;  love  being  as  the  fire  of  the 
sun,  and  truth  thence  proceeding,  as  light  from  the  sun.  Fire 
also  signifies  love  from  correspondence ;  and  light,  the  truth 
thence  proceeding.1  Hence  it  may  appear  what  is  the  quality 
of  divine  truth  proceeding  from  the  divine  love  of  the  Lord ; 
namely,  that  in  its  essence  it  is  divine  good  conjoined  to 
divine  truth  ;  and  because  it  is  conjoined,  it  vivifies  all  things  of 
heaven,  as  the  heat  of  the  sun  conjoined  to  light  in  the  world 
fructifies  all  things  of  the  earth  in  spring-  and  summer-time.  It 
is  otherwise  when  heat  is  not  conjoined  to  light,  thus  when  the 
light  is  cold  ;  then  all  things  are  torpid  and  lifeless.  This  divine 
good,  which  is  compared  to  heat,  is  the  good  of  love  with  the 
angels ;  and  the  divine  truth,  which  is  compared  to  light,  is 
that  by  means  of  which  they  receive  the  good  of  love. 

14.  The  Divine  in  heaven  which  makes  heaven,  is  love,  be- 
cause love  is  spiritual  conjunction.  Love  conjoins  the  angels 
with  the  Lord  and  with  each  other ;  and  it  conjoins  them  in  such 
a  manner,  that  they  are  all  as  one  in  the  Lord's  sight.  More- 
over, love  is  the  very  esse  of  every  one's  life ;  wherefore  both 
angels  and  men  derive  their  life  from  it.  That  the  inmost  vital 
principle  of  man  is  from  love,  must  be  obvious  to  every  one  who 
considers  the  subject ;  for  he  grows  warm  from  its  presence,  cold 


■That  fire,  in  the  Word,  signifies  love  either  heavenly  or  infernal,  n. 
934,  4906,  5215.  That  sacred  and  celestial  fire  signifies  divine  love,  and 
every  affection  which  is  of  that  love,  n.  934,  6314,  6S32.  That  the  light 
thence  derived  signifies  truth  proceeding  from  the  good  of  love,  and  that 
light  in  heaven  is  divine  truth,  n.  (3395),  34S5,  3636,  3643,  3993,  430a, 
44!3»  44!5i  9543,  9684. 


HEAVEN  AND  HELL. 


'9 


from  its  absence,  and  from  its  privation  he  dies.1  But  it  is  to  be 
observed  that  the  quality  of  every  one's  life  is  as  the  quality  of 
his  love. 

15.  There  are  two  distinct  loves  in  heaven,  love  to  the  Lord 
and  love  toward  the  neighbor.  In  the  inmost  or  third  heaven 
is  love  to  the  Lord  ;  in  the  second  or  middle  heaven,  love  toward 
the  neighbor.  Each  proceeds  from  the  Lord,  and  each  makes 
heaven.  How  these  two  loves  are  distinguished,  and  how  they 
are  conjoined,  appears  very  clearly  in  heaven,  but  only  obscmely 
in  the  world.  In  heaven,  to  love  the  Lord  does  not  mean  to  love 
Him  as  to  His  person,  but  to  love  the  good  which  is  from  Him  ; 
and  to  love  good,  is  to  will  and  do  good  from  love  :  and  to  love 
the  neighbor  does  not  mean  to  love  a  fellow-being  as  to  his  per- 
son, but  to  love  the  truth  which  is  from  the  Word  ;  and  to  love 
truth  is  to  will  and  do  it.  Hence  it  is  evident,  that  these  two 
loves  are  distinguished  like  good  and  truth,  and  that  they  are 
conjoined  just  as  good  is  conjoined  with  truth.2  But  these  things 
are  not  easily  comprehended  by  one  who  is  ignorant  of  what 
love  is,  what  good  is,  and  what  the  neighbor  is.s 

16.  I  have  conversed  with  the  angels  on  this  subject  a  number 
of  times,  and  they  have  expressed  astonishment  that  the  men  of 
the  church  do  not  know,  that  to  love  the  Lord  and  the  neighbor 
is  to  love  good  and  truth,  and  to  do  them  from  the  heart ;  when 
yet  they  might  know,  that  every  one  manifests  his  love  for 
another  by  willing  and  doing  what  the  other  desires  ;  and  that 
he  is  loved  in  return,  and  conjunction  with  him  is  effected  in  this 
way,  and  not  by  loving  him  and  constantly  disregarding  his  will, 

1  That  love  is  the  fire  of  life,  and  that  life  itself  is  actually  derived  from 
love,  n.  4906,  5071,  6032,  6314. 

'That  to  love  the  Lord  and  the  neighbor  is  to  live  according  to  the 
Lord's  precepts,  n.  10143,  10153,  10130,  10578,  10648. 

*That  to  love  the  neighbor  is  not  to  love  the  person,  but  to  love  that 
which  appertains  to  him,  and  which  constitutes  him,  thus  truth  and  good, 
n.  5025,  10336.  That  they  who  love  the  person,  and  not  what  appertains 
to  another,  and  constitutes  him,  love  alike  what  is  evil  and  what  is  good, 
n.  3820.  That  charity  consists  in  willing  truths  and  in  being  affected  by 
truths  for  the  sake  of  truths,  n.  3876,  3877.  That  charity  toward  the 
neighbor  is  to  do  what  is  good,  just,  and  right  in  every  work,  and  in 
every  employment,  n.  8120,  8121,  8122. 


20 


HEAVEN  AND  HELL 


which,  hi  reality,  is  not  to  love  him ;  and  that  they  might  also 
know,  that  the  good  proceeding  from  the  Lord  is  His  likeness, 
because  He  is  in  it ;  and  that  those  become  likenesses  of  Him, 
and  are  conjoined  to  Him,  who  make  good  and  truth  [constitu- 
ents] of  their  life  by  willing  and  doing  them.  To  will  also  is  to 
love  to  do.  This  the  Lord  also  teaches  in  the  Word,  where  He 
says.  "  He  that  hath  My  commandments  and  doeth  them,  he  it 
is  that  loveth  Me; — and  I  "will  love  him,  and  make  My  abode 
with  him."  John  xiv.  21-23.  And  again  :  "  If  ye  keep  My 
comr/.andments,  ye  shall  abide  in  my  love."    John  xv.  10. 

17.  That  the  Divine  proceeding  from  the  Lord,  which  affects 
the  angels  and  makes  heaven,  is  love,  all  experience  in  heaven 
testifies ;  for  all  who  are  there  are  forms  of  love  and  charity. 
They  appear  of  ineffable  beauty,  and  love  beams  forth  from  their 
faces,  from  their  discourse,  and  from  every  single  act  of  their 
lives.1  Moreover,  from  every  angel  and  spirit  proceed  spiritual 
spheres  of  life  which  encompass  them,  whereby  they  are  known 
as  to  the  quality  of  the  affections  of  their  love,  even  when  they 
are  a  great  way  off ;  for  these  spheres  flow  forth  from  the  life  of 
each  one's  affection,  and  thence  of  his  thought,  or  from  the  life 
of  his  love  and  thence  of  his  faith.  The  spheres  proceeding 
from  the  angels  are  so  full  of  love,  that  they  affect  the  inmosts 
of  the  life  of  those  present.  They  have  several  times  been  per- 
ceived by  me,  and  have  affected  me  in  this  wise.2  That  love  is 
that  from  which  the  angels  derive  their  life,  is  also  manifest  from 
this  circumstance,  that  every  one  in  the  other  life  turns  himself 
according  to  his  love  ;  they  who  are  in  love  to  the  Lord  and  in 
love  toward  the  neighbor,  turn  themselves  constantly  to  the 
Lord  ;  but  they  who  are  in  the  love  of  self,  turn  themselves  con- 
stantly backward  from  the  Lord.  This  occurs  in  every  turning 
of  their  bodies ;  for  in  the  other  life  spaces  are  according  to  the 
states  of  the  interiors  of  those  there  ;  in  like  manner  the  quar- 

1  That  the  angels  are  forms  of  love  and  charity,  n.  3804,  4735,4797- 

49S5.  5199'  553o.  9S79.  I°I77- 

■  Tnat  a  spiritual  sphere,  which  is  a  sphere  of  life,  flows  forth  and  dif- 
fuses itself  from  every  man,  spirit,  and  angel,  and  encompasses  him,  n. 
4464,  5179,  7454,  8630.  That  it  flows  from  the  life  of  his  affection  and 
thence  of  his  thought,  n.  24S9,  4464,  6206. 


IIEA  VEN  AND  HELL. 


21 


ters,  which  are  not  determined  there  as  in  the  world,  but  accord- 
ing to  the  aspect  [or  direction]  of  people's  faces.  It  is  not,  how- 
ever, the  angels  who  turn  themselves  to  the  Lord,  but  the  Lord 
who  turns  to  Himself  those  who  love  to  do  the  things  which  are 
from  Him.1  But  more  will  be  said  on  this  subject  hereafter, 
when  the  quarters  in  the  other  life  come  to  be  treated  of. 

iS.  The  Divine  of  the  Lord  in  heaven  is  love,  because  love 
is  the  receptacle  of  all  things  of  heaven,  which  are  peace,  intel- 
ligence, wisdom,  and  happiness :  for  love  receives  all  things 
whatsoever,  which  are  in  agreement  with  itself ;  it  longs  for 
them,  seeks  after  them,  imbibes  them  as  it  were  spontaneously  ; 
for  it  continually  desires  to  be  enriched  and  perfected  by  them.3 
This  is  also  known  to  man  ;  for  his  love  inspects  as  it  were  the 
stores  of  his  memory,  and  draws  forth  thence  all  things  which 
are  in  agreement  with  it ;  and  these  it  collects  together  and  ar- 
ranges in  and  under  itself, — in  itself,  that  they  may  be  its  own, 
and  under  itself  that  they  may  be  subservient  to  it ;  but  whatever 
is  not  in  agreement  with  itself,  it  rejects  and  exterminates.  That 
every  faculty  for  receiving  truths  congenial  to  itself,  and  the 
desire  of  conjoining  them  to  itself,  are  inherent  in  love,  is  mani- 
fest also  from  those  who  were  elevated  into  heaven ;  these,  al- 
though simple  in  the  world,  when  they  came  among  the  angels, 
entered  at  once  into  angelic  wisdom,  and  into  the  felicities  of 
heaven :  the  reason  was,  because  they  loved  good  and  truth  for 
their  own  sake,  and  implanted  them  in  their  lives,  and  thereby 
acquired  the  faculty  of  receiving  heaven  with  every  ineffable 
thing  there.  But  they  who  are  in  the  love  of  self  and  the  world, 
are  incapable  of  receiving  heavenly  things.  They  hold  them  in 
aversion,  reject  them,  and  at  the  first  touch  and  influx  of  them, 
they  associate  themselves  with  those  in  hell  who  are  in  loves 

1  That  spirits  and  angels  turn  themselves  constantly  to  their  loves,  and 
they  who  are  in  the  heavens  constantly  to  the  Lord,  n.  10130,  10189,  10420, 
10702.  That  the  quarters  in  the  other  life  are  according  to  the  aspect  of 
the  face,  and  are  thence  determined,  otherwise  than  in  the  world,  11. 
10130,  10189,  10420,  10702. 

*  That  innumerable  things  are  in  love,  and  that  love  takes  to  itself  all 
things  which  are  in  agreement  with  itself,  n.  2500,  2572,  3078,  3189,  6323, 
749°.  7750- 


22 


HEAVEN  AND  HELL. 


similar  to  their  own.  There  were  certain  spirits  who  doubted  if 
such  things  were  inherent  in  heavenly  love,  and  wished  to  know 
whether  it  were  so  ;  wherefore  they  were  led  into  a  state  of  hea- 
venly love, — their  opposing  principles  being  meanwhile  removed, 
— and  were  carried  forward  some  distance  where  there  was  an 
angelic  heaven ;  and  from  thence  they  conversed  with  me,  saying 
that  they  perceived  a  more  interior  happiness  than  could  be  ex- 
pressed in  words,  lamenting  greatly  that  they  must  return  to  their 
former  state.  Others  also  were  elevated  into  heaven,  and  in 
proportion  as  their  elevation  became  more  interior  or  exalted,  they 
entered  into  such  intelligence  and  wisdom  as  to  be  able  to  un- 
derstand things  which  before  were  incomprehensible  to  them. 
Hence  it  is  evident,  that  love  proceeding  from  the  Lord  is  the 
receptacle  of  heaven  and  of  all  things  diere. 

19.  That  love  to  the  Lord  and  love  toward  the  neighbor  com- 
prehend in  themselves  all  divine  truths,  may  be  manifest  from 
what  the  Lord  Himself  spoke  concerning  these  two  loves,  say- 
ing :  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart 
and  with  all  thy  soul.  This  is  the  first  and  greatest  com- 
mandment. The  second,  which  is  like  unto  it,  is,  Thou  shalt 
love  thy  neighbor  as  thyself.  On  these  two  commandments 
hang  the  law  and  the  prophets."  Matt.  xxii.  37 — 40.  The  law 
and  the  prophets  are  the  whole  Word,  thus  all  divine  truth. 


HEAVEN  IS  DISTINGUISHED  INTO  TWO  KINGDOMS. 

20.  Since  there  are  infinite  varieties  in  heaven,  and  no  society 
is  exactly  like  another,  nor  indeed  any  angel  like  another,1  there- 

1  That  variety  is  infinite,  and  that  one  thing  is  never  the  same  as  another, 
n.  7236,  9002.  That  in  the  heavens  also  there  is  infinite  variety,  n.  6S4, 
690,  3744,  5598,  7236.  That  the  varieties  in  the  heavens  are  varieties  of 
good,  n.  3744,  4005,  7236,  7S33,  7S36,  9002.  That  thus  all  the  societies  in 
the  heavens,  and  every  angel  in  a  society,  are  distinct  from  each  other,  n. 
690,  3241.  3519.  3S04,  39S6,  4067,  4149,  4263,  7236.  7S33,  7S36;  but  that  still 
all  make  a  one  by  love  from  the  Lord,  n.  457,  3986. 


HE  A  VEN  AND  HELL. 


23 


fore  heaven  is  distinguished  generally,  specifically,  and  particu- 
larly;  generally,  into  two  kingdoms  ;  specifically,  into  three  hea- 
vens ;  and  particularly,  into  innumerable  societies.  We  shall 
speak  of  each  in  what  now  follows.  The  general  divisions 
are  styled  kingdoms,  because  heaven  is  called  the  kingdom  of 
God. 

21.  Some  angels  receive  the  Divine  proceeding  from  the  Lord, 
more,  and  others  less,  interiorly.  They  who  receive  it  more  in- 
teriorly, are  called  celestial  angels ;  but  they  who  receive  it  less 
interiorly,  are  called  spiritual  angels.  Hence  heaven  is  distin- 
guished into  two  kingdoms,  one  of  which  is  called  the  Celestial 
Kingdom,  the  other  the  Spiritual  Kingdom.1 

22.  The  angels  who  constitute  the  celestial  kingdom,  because 
they  receive  the  Divine  of  the  Lord  more  interiorly,  are  called 
interior,  and  also  superior  angels ;  and  thence  also  the  heavens 
which  they  constitute  are  called  interior  and  superior  heavens." 
They  are  called  superior  and  inferior,  because  interior  and  exte- 
rior things  are  so  named.3 

23.  The  love  in  which  they  are  who  belong  to  the  celestial 
kingdom,  is  called  celestial  love  ;•  and  the  love  in  which  they 
are  who  belong  to  the  spiritual  kingdom,  is  called  spiritual  love. 
Celestial  love  is  love  to  the  Lord,  and  spiritual  love  is  charity 
toward  the  neighbor.  And  since  all  good  is  of  love — for  what 
one  loves  is  good  to  him — therefore  also  the  good  of  one  king- 
dom is  called  celestial,  and  the  good  of  the  other  spiritual. 
Hence  it  is  evident  in  what  respect  those  two  kingdoms  are 
distinguished  ;  namely,  that  they  are  distinguished  like  the  good 
of  love  to  the  Lord,  and  the  good  of  charity  toward  the  neigh- 


'  That  the  whole  heaven  is  distinguished  into  two  kingdoms,  the  celes- 
tial kingdom  and  the  spiritual  kingdom,  n.  3887,  4138.  That  the  angels 
of  the  celestial  kingdom  receive  the  Divine  of  the  Lord  in  the  will-part, 
thus  more  interiorly  than  the  spiritual  angels,  who  receive  it  in  the  intel- 
lectual part,  n.  5113,  6367,  8521,  9936,  9995,  10124. 

a  That  the  heavens  which  constitute  the  celestial  kingdom  are  called 
superior,  and  those  which  constitute  the  spiritual  kingdom  are  called  infe- 
rior, n.  10068. 

8  That  interior  things  are  called  superior,  and  that  superior  things 
signify  interior,  n.  2148,  3084,  4599,  5146,  8325. 


24 


HEAVEN  AND  HELL. 


bor and  since  the  former  good  is  interior  good,  and  the  former 
love  interior  love,  therefore  the  celestial  angels  are  interior  angels, 
and  are  called  superior. 

24.  The  celestial  kingdom  is  also  called  the  priestly  kingdom 
of  the  Lord,  and  in  the  Word  His  habitation  ;  and  the  spiritual 
kingdom  is  called  His  regal  kingdom,  and  in  the  Word  His 
throne.  The  Lord  also  in  the  world  was  called  Jesus  from  the 
Divine-celestial,  and  Christ  from  the  Divine-spiritual. 

25.  The  angels  in  the  Lord's  celestial  kingdom  far  excel  in 
wisdom  and  glory  those  in  His  spiritual  kingdom,  because  they 
receive  the  Divine  of  the  Lord  more  interiorly ;  for  they  are  in 
love  to  Him,  and  thence  nearer  and  more  closely  conjoined  to 
Him.2  These  angels  are  such,  because  they  have  received  and  do 
receive  divine  truths  immediately  into  life,  and  not,  as  the  spirit- 
ual, first  into  the  memory  and  thought;  wherefore  they  have 
them  inscribed  on  their  hearts,  and  comprehend  them,  and  as  it 
were  see  them  in  themselves ;  nor  do  they  ever  reason  about 
them  whether  it  be  so  or  not.'  They  are  like  those  described  in 
Jeremiah  :  "  I  -will  put  My  law  in  their  mind,  and  write  it  on 
their  heart :  they  shall  not  teach  any  more  every  one  his  friend, 
and  every  one  his  brother,  saying,  Know  ye  Jehovah :  they 
shall  all  know  Ale  from  the  least  of  them  even  unto  the  great- 
est." xxxi.  33,  34.  And  they  are  called  in  Isaiah,  "The  taught 
of  "Jehovah"  liv.  13.  That  they  who  are  taught  of  Jehovah  are 
they  who  are  taught  of  the  Lord,  the  Lord  Himself  teaches  in 
John,  chap.  vi.  45,  46. 

26.  It  was  said  that  these  angels  possess  wisdom  and  glory 
above  the  rest,  because  they  have  received,  and  do  receive,  divine 

1  That  the  good  of  the  celestial  kingdom  is  the  good  of  love  to  the 
Lord,  and  the  good  of  the  spiritual  kingdom  is  the  good  of  charity  toward 
the  neighbor,  n.  3691,  6435,  9468,  96S0,  96S3,  9780. 

a  That  the  celestial  angels  are  immensely  wiser  than  the  spiritual  angels, 
n.  2718,  9995.  What  is  the  distinction  between  the  celestial  angels  and 
the  spiritual  angels,  n.  20SS,  2669,  2708,  2715,  3235,  3240,  4788,  7068,  8521. 
9277,  10295. 

8  That  the  celestial  angels  do  not  reason  concerning  the  truths  of  faith, 
because  they  perceive  them  in  themselves,  but  that  the  spiritual  angel* 
reason  concerning  them  whether  it  be  so,  or  not  so,  n.  202,  337,  597, 
607,  784,  1 121,  13S4,  (1398),  1919.  3^6,  444S,  76S0,  7877,  8780,  9277,  107S6 


HE  A  VEN  AND  HELL. 


-5 


truths  immediately  into  life  ;  for  as  soon  as  they  hear  them,  they 
also  will  and  do  them  ;  they  do  not  lay  them  up  in  the  memory, 
and  then  think  whether  they  be  true  or  not.  They  who  are 
of  such  a  character  know  instantly,  by  influx  from  the  Lord, 
whether  the  truth  which  they  hear  be  truth  ;  for  the  Lord  flows-in 
immediately  into  man's  will,  and  mediately  through  the  will  into 
his  thought;  or,  what  is  the  same,  the  Lord  flows-in  immediately 
into  good,  and  mediately  through  good  into  truth  ;l  for  that  is 
called  good  which  is  of  the  will  and  thence  of  the  act,  but  that 
is  called  truth  which  is  of  the  memory  and  thence  of  the  thought. 
All  truth  likewise  is  turned  into  good,  and  implanted  in  the  love, 
as  soon  as  it  enters  the  will ;  but  so  long  as  truth  is  in  the  mem- 
ory and  thence  in  the  thought,  it  does  not  become  good,  nor  does 
it  live,  nor  is  it  appropriated  to  man  ;  since  man  is  man  from  the 
will  and  thence  from  the  understanding,  and  not  from  the  under- 
standing separate  from  will.2 

27.  Because  there  is  such  a  distinction  between  the  angels  of 
the  celestial  and  those  of  the  spiritual  kingdom,  therefore  they 
do  not  dwell  together,  nor  do  they  hold  intercourse  with  each 
other.  There  is  communication  between  them  only  by  interme- 
diate  angelic   societies,  which   are   called   celestial-spiritual ; 

1  That  the  Lord's  influx  is  into  good,  and  by  good  into  truth,  and  not 
vice  versa;  thus  into  the  will,  and  by  it  into  the  understanding,  and  not 
vice  versa,  n.  5482,  5649,  6027,  8685,  S701,  10153. 

3  That  the  will  of  man  is  the  very  esse  of  his  life,  and  is  the  receptacle 
of  the  good  of  love ;  and  that  the  understanding  is  the  existere  of  life 
thence  derived,  and  is  the  receptacle  of  the  truth  and  good  of  faith,  n. 
3619,  5002,  92S2.  Thus  that  the  life  of  the  will  is  the  principal  life  of 
man,  and  that  the  life  of  the  understanding  proceeds  from  it,  n.  585,  590, 
3619.  7342,  SS85,  9282,  10076,  10109,  iono.  That  those  things  become 
principles  of  life,  and  are  appropriated  to  man,  which  are  received  by  the 
will,  n.  3161,  9386,  9393.  That  man  is  man  by  virtue  of  his  will  and 
thence  of  his  understanding,  n.  891 1,  9069,  9071,  10076,  10109,  10110. 
That  every  one,  also,  is  loved  and  valued  by  others  who  possesses  a  sound 
will  and  understanding,  and  that  he  is  rejected  and  held  in  light  estima- 
tion who  understands  well,  but  does  not  will  accordingly,  n.  (8911), 
(10075).  That  man  also  after  death  remains  such  as  his  will  is,  and  his 
understanding  thence  derived;  and  that  the  things  of  the  understanding, 
which  are  not  at  the  same  time  things  of  the  will,  vanish,  because  they 
are  not  in  the  man,  n.  9069,  9071,  9  .Sz,  93S6,  10153. 
4  B 


26 


HEA  VEN  AND  HELL. 


through  these  the  celestial  kingdom  flows  into  the  spiritual.1 
Hence  it  is,  that,  although  heaven  is  divided  into  two  kingdoms, 
still  it  makes  one ;  for  the  Lord  always  provides  such  interme- 
diate angels,  through  whom  there  may  be  communication  and 
conjunction. 

28.  Much  is  said  in  the  following  pages  about  the  angels  of 
both  kingdoms  ;  therefore  it  is  needless  to  enter  into  particulars 
here. 


THERE  ARE  THREE  HEAVENS. 

29.  There  are  three  heavens,  and  these  are  most  distinct  from 
each  other ;  the  inmost  or  third,  the  middle  or  second,  and  the 
ultimate  or  first.  They  follow  in  order  and  are  mutually  related 
like  the  highest  part  of  man,  which  is  called  the  head,  his  middle, 
which  is  the  body,  and  the  lowest,  which  is  the  feet ;  and  like  the 
highest,  middle,  and  lowest  stories  of  a  house.  The  Divine  which 
proceeds  and  descends  from  the  Lord  is  also  in  similar  order ; 
therefore,  from  the  necessity  of  order,  heaven  is  threefold. 

30.  The  interiors  of  man,  which  belong  to  his  rational  mind 
[mens]  and  his  natural  mind  [animtts'],*  are  also  in  similai 
order ;  he  has  an  inmost,  a  middle,  and  an  ultimate ;  for  when 
man  was  created,  all  things  of  divine  order  were  collated  into 
him,  so  that  he  was  made  divine  order  in  form,  and  thence  a 


'  That  there  is  communication  and  conjunction  between  the  two  king 
doms  by  means  of  angelic  societies,  which  are  called  celestial-spiritual,  n 
4047,  6435,  S7S7,  S802.  Concerning  the  influx  of  the  Lord  through  the 
celestial  kingdom  into  the  spiritual,  n.  3669,  6366. 

*  [The  author  frequently  employs  two  Latin  words  together  (mens  and 
animus)  to  denote  the  mind, — meaning  by  the  former  the  rational  mind, 
which  is  relatively  internal,  and  by  the  latter  the  natural  mind,  which  is 
relatively  external.  A  similar  distinction,  common  also  with  the  philos- 
ophers, is  indicated  in  the  Apostolic  writings  by  the  two  Greek  word* 
ftuuma  and  psyche — Tr.] 


HEA  VEN  AND  HELL. 


"-7 


heaven  in  miniature.1  For  this  reason  also,  man,  as  to  his  interiors, 
communicates  with  the  heavens ;  and  he  also  comes  among  the 
angels  after  death, — among  those  of  the  inmost,  middle,  or  lowest 
he.'iven,  according  to  his  reception  of  divine  good  and  truth  from 
the  Lord,  during  his  life  in  the  world. 

31.  The  Divine  which  flows-in  from  the  Lord,  and  is  received 
in  the  third  or  inmost  heaven,  is  called  celestial ;  and  therefore 
the  angels  in  that  heaven  are  called  celestial  angels.  The  Divine 
which  flows-in  from  the  Lord,  and  is  received  in  the  second  or 
middle  heaven,  is  called  spiritual ;  and  therefore  the  angels  in 
that  heaven  are  called  spiritual  angels.  The  Divine  also  which 
flows-in  from  the  Lord,  and  is  received  in  the  ultimate  or  first 
heaven,  is  called  natural ;  but  because  the  natural  of  that  heaven 
is  not  like  the  natural  of  the  world — for  it  has  a  spiritual  and 
celestial  within  it — therefore  that  heaven  is  called  spiritual-  and 
celestial-natural,  and  the  angels  there,  spiritual-  and  celestial-natu- 
ral angels.2  Those  are  called  spiritual-natural  who  receive  influx 
from  the  second  or  middle  heaven,  which  is  the  spiritual  heaven  ; 
and  those  are  called  celestial-natural  who  receive  influx  from  the 
third  or  inmost  heaven,  which  is  the  celestial  heaven.  The  spir- 
itual-natural and  the  celestial-natural  angels  are  distinct  from  each 


1  That  all  things  of  Divine  Order  were  collated  into  man,  and  that  man 
from  creation  is  Divine  Order  in  form,  n.  4219,  4222,  4223,  4523,  4524, 
5H4)  (536S),  6013,  6057,  6605,  6626,  9706,  10156,  10472.  That  with  man 
his  internal  man  was  formed  to  the  image  of  heaven,  and  his  external  to 
the  image  of  the  world,  and  that  on  this  account  man  was  called  by  the 
ancients  a  microcosm,  n.  4523,  5368,  6013,  6057,  9279,  9706,  10156,  10472. 
That  thus  man  from  creation,  as  to  his  interiors,  is  a  heaven  in  its  least 
form,  according  to  the  image  of  the  greatest,  and  that  this  also  is  the  case 
with  the  man  who  is  created  anew,  or  regenerated  by  the  Lord,  n.  911, 
1900,  1928,  3624  to  3631,  3634,  3884,  4041,  4279,  4523,  4524,  4625,  6013, 
6o57»  9279.  9632- 

3  That  there  are  three  heavens,  the  inmost,  the  middle,  and  the  ultimate  ; 
or  the  third,  the  second,  and  the  first,  n.  684,  9594,  10270.  That  the  goods 
in  each  heaven  follow  also  in  a  threefold  order,  n.  4938,  4939,  9992,  10005, 
10017.  That  the  good  of  the  inmost  or  third  heaven  is  called  celestial, 
the  good  of  the  middle  or  second  heaven  spiritual,  and  the  good  of  the 
ultimate  or  first  heaven  spiritual-natural,  n.  4279,  42S6,  4938,  4939,  9992, 
J0005,  10017,  1006S. 


2S 


IIEA  VEN  AND  HELL. 


other;  but  still  they  constitute  one  heaven,  because  they  are  in  the 

same  degree. 

32.  There  is  in  each  heaven  an  internal  and  an  external. 
They  who  are  in  the  internal,  are  called  internal  angels ;  but  they 
who  are  in  the  external,  are  called  external  angels.  The  exter- 
nal and  internal  in  the  heavens,  or  in  each  heaven,  are  like  the 
voluntary  and  its  intellectual  with  man  ;  the  internal  being  as  the 
voluntary,  and  the  external  as  its  intellectual.  Every  voluntary 
has  its  intellectual ;  one  does  not  exist  without  the  other.  The 
voluntary  is  comparatively  as  flame,  and  its  intellectual  as  the 
light  thence  derived. 

33.  It  is  to  be  carefully  noted,  that  the  interiors  of  the  angels 
are  what  determine  their  situation  in  one  or  the  other  of  these 
heavens ;  for  the  more  their  interiors  are  open  to  the  Lord,  the 
more  interior  is  the  heaven  in  which  they  dwell.  There  are 
three  degrees  of  the  interiors  with  every  one,  whether  angel, 
spirit,  or  man.  They  with  whom  the  third  degree  is  open,  are 
in  the  inmost  heaven  ;  they  with  whom  the  second  degree  is 
open,  are  in  the  middle  heaven  ;  and  they  with  whom  only  die 
first  degree  is  open,  are  in  the  lowest  heaven.  The  interiors  are 
opened  by  the  reception  of  divine  good  and  divine  truth.  They 
who  are  affected  with  divine  truths,  and  admit  them  immediately 
into  the  life,  thus  into  the  will,  and  thence  into  act,  are  in  the 
inmost  or  third  heaven,  and  are  situated  in  that  heaven  according 
to  their  reception  of  good  from  the  affection  of  truth ;  but  they 
who  do  not  admit  them  immediately  into  the  will,  but  into  the 
memory  and  thence  into  the  understanding,  and  from  that  will 
and  do  them,  arc  in  the  middle  or  second  heaven  ;  while  the) 
who  live  a  moral  life,  and  believe  in  a  Divine  Being,  and  care 
but  little  about  being  instructed,  are  in  the  lowest  or  first  heaven. 
Hence  it  may  be  manifest  that  the  states  of  the  interiors  make 
heaven,  and  that  heaven  is  within  every  one,  and  not  without 
him;  as  the  Lord  also  teaches,  where  he  says,  uJ%e  kiiigdom 

1  That  there  are  as  many  degrees  of  life  in  man,  as  there  arc  heavens, 
and  that  they  are  opened  after  death  according  to  his  life,  n.3747,  9594. 
That  heaven  is  in  man,  n.  3SS4.  Consequently  that  he  who  receives 
heaven  in  himself  during  his  abode  in  the  world,. comes  into  heaven  after 
death,  n.  10717. 


HE  A  VEN  AND  HELL. 


20 


of  God  cometh  not  with  observation :  neither  shall  they  say, 
Lo  here  I  or,  Lo  there  I  for,  behold,  the  kingdom  of  God  is 
within  you."    Luke  xvii.  20,  21. 

34.  All  perfection  also  increases  toward  the  interiors  and  de- 
creases toward  the  exteriors,  because  interior  things  are  nearer 
the  Divine,  and  in  themselves  purer ;  but  exterior  things  are 
more  remote  from  the  Divine,  and  in  themselves  grosser.1  An- 
gelic perfection  consists  in  intelligence,  wisdom,  love  and  eveiy 
good,  and  thence  in  happiness  ;  but  not  in  happiness  without  the 
former  ;  for  without  them  happiness  is  external,  and  not  internal. 
Since  the  interiors  of  the  angels  of  the  inmost  heaven  are  open 
to  the  third  degree,  therefore  their  perfection  immensely  sur- 
passes the  perfection  of  the  angels  in  the  middle  heaven,  whose 
interiors  are  open  to  the  second  degree.  In  like  manner  the 
perfection  of  the  angels  of  the  middle  heaven  surpasses  the  per- 
fection of  the  angels  of  the  ultimate  heaven. 

35.  In  consequence  of  this  difference,  an  angel  of  one  heaven 
cannot  enter-in  among  the  angels  of  another  heaven  ;  in  other 
words,  one  cannot  ascend  from  an  inferior  heaven,  nor  descend 
from  a  superior  one.  Whoever  ascends  from  an  inferior  heaven, 
is  seized  with  painful  anxiety;  nor  can  he  see  those  who  are 
there,  still  less  converse  with  them  ;  and  whoever  descends  from 
a  superior  heaven,  is  deprived  of  his  wisdom,  stammers  in  his 
speech,  and  is  filled  with  despair.  Some  angels  of  the  ultimate 
heaven,  who  had  not  yet  been  instructed  that  heaven  consists  in 
the  interiors  of  the  angels,  believed  that  they  should  come  into 
superior  heavenly  happiness,  if  they  could  only  come  into  a 
heaven  of  superior  angels.  They  were  therefore  permitted  to 
enter ;  but  when  they  were  there,  they  saw  no  one  however  they 
searched,  although  a  great  multitude  were  present ;  for  the  interi- 
ors of  the  strangers  were  not  opened  in  the  same  degree  as  the 


1  That  interior  things  are  more  perfect,  because  nearer  to  the  Divine,  n. 
3405,  5146,  5147.  That  in  the  internal  there  are  thousands  and  thousands 
of  things,  which  in  the  external  appear  as  one  general  thing,  n.  5707. 
That  in  proportion  as  man  is  elevated  from  external  things  toward  inte- 
rior, he  comes  into  light,  and  thus  into  intelligence;  and  that  ibis  eleva- 
tion is  like  passing  out  of  a  mist  into  a  clear  atmosphere,  n.  45)S,  6183, 
63I3- 


3° 


HEAVEN  AND  HELL. 


interiors  of  the  angels  who  lived  there  ;  hence  neither  was  their 
sight.  Shortly  after,  they  were  seized  with  such  intense  anguish 
that  they  scarcely  knew  whether  they  were  alive  or  not.  Where- 
fore they  quickly  returned  to  the  heaven  whence  they  came,  glad  to 
come  among  their  own,  and  promising  that  they  would  no  more 
covet  higher  things  than  were  in  agreement  with  their  life.  I  have 
also  seen  some  let  down  from  a  superior  heaven,  and  so  entirely 
deprived  of  their  wisdom,  as  not  to  know  what  their  own  hea- 
ven was.  It  is  otherwise  when  the  Lord,  as  frequently  happens, 
elevates  angels  from  an  inferior  to  a  superior  heaven,  that  they 
may  see  its  glory ;  in  such  cases  they  are  first  prepared  and 
encompassed  with  intermediate  angels,  through  whom  communi- 
cation is  effected.  It  is  evident  from  these  things,  that  the  three 
neavens  are  most  distinct  from  each  other. 

36.  Those,  however,  who  belong  to  the  same  heaven,  can  hold 
intercourse  with  every  one  there  ;  but  the  delights  of  their  inter- 
course are  according  to  their  affinities  for  good.  But  of  these  in 
die  following  chapters. 

37.  But,  although  the  heavens  are  so  distinct  that  the  angels 
of  one  heaven  cannot  associate  with  those  of  another,  still  the 
Lord  conjoins  all  the  heavens  by  immediate  and  mediate  influx  ; 
by  immediate  influx  from  Himself  into  all  the  heavens,  and  by 
mediate  influx  from  one  heaven  into  another  ;l  and  thus  He 
accomplishes  His  purpose,  that  the  three  heavens  may  be  one, 
that  all  may  be  in  connection  from  First  to  last,  and  that  nothing 
be  unconnected ;  whatever  is  not  connected  by  intermediates 
with  The  First,  cannot  subsist,  but  is  dissipated  and  becomes 
nothing.2 


1  That  influx  from  the  Lord  is  immediate  from  Himself,  and  also  medi- 
ate through  one  heaven  into  another,  and  that  the  Lord's  influx  into  the 
interiors  of  man  is  in  similar  order,  n.  6063,  6307,  6472,  9682,  96S3.  Con- 
cerning the  immediate  influx  of  the  Divine  from  the  Lord,  n.  6058,  6474  to 
6478,  S717,  S728.  Concerning  mediate  influx  through  the  spiritual  WOl  d 
into  the  natural  world,  n.  4067,  69S2,  6985,  6996. 

"  That  all  things  exist  from  things  prior  to  themselves,  thus  from  .he 
First,  and  that  in  like  manner  they  subsist, — because  subsistence  is  perpet- 
ual existence, — and  that  therefore  there  is  nothing  unconnected,  n.  3626  to 
362S,  364S,  4523,  4524,  6040,  6056. 


HE  A  VEN  AND  HELL. 


38.  He  who  is  unacquainted  with  the  nature  of  divine  order 
as  to  degrees,  cannot  comprehend  in  what  manner  the  heavens 
are  distinct,  nor  even  what  is  meant  by  the  internal  and  external 
man.  Most  people  have  no  other  idea  concerning  things  inte- 
rior and  exterior,  or  concerning  things  superior  and  inferior, 
than  as  of  something  continuous,  or  cohering  by  continuity  from 
purer  to  grosser :  whereas  things  interior  and  exterior  are  not 
continuous  with  respect  to  each  other,  but  discrete.  Degrees  are 
of  two  kinds ;  namely,  degrees  continuous  and  degrees  not  con- 
tinuous. Degrees  continuous  are  as  the  degrees  of  the  waning 
light  from  flame  even  to  its  extinction  ;  or  as  the 'degrees  of  the 
waning  sight,  from  things  which  are  in  light  to  those  which  are  in 
?hade  ;  or  as  the  degrees  of  the  purity  of  the  atmosphere, from  its 
lowest  to  its  highest  parts.  Distances  determine  these  degrees. 
Whereas  degrees  not  continuous,  but  discrete,  are  distinguished 
like  prior  and  posterior,  like  cause  and  effect,  and  like  what  pro- 
duces and  what  is  produced.  The  careful  inquirer  will  discover, 
that  in  all  created  things  whatsoever,  and  in  every  part  of  them, 
there  are  such  degrees  of  production  and  composition  ;  namely, 
that  from  one  thing  proceeds  another,  and  from  that  a  third,  and 
so  on.  Whoever  fails  to  comprehend  these  degrees,  cannot  pos- 
sibly understand  the  distinctions  of  the  heavens,  and  the  distinc- 
tions of  the  interior  and  exterior  faculties  of  man  ;  nor  the  dis- 
tinction between  the  spiritual  world  and  the  natural  world  ;  nor 
the  distinction  between  the  spirit  of  man  and  his  body ;  and 
consequently  he  cannot  understand  what  and  whence  correspond- 
ences and  representations  are,  nor  what  influx  is.  Sensual  men 
do  not  comprehend  these  distinctions,  for  they  make  increments 
and  decrements,  even  according  to  these  degrees,  continuous ; 
hence  they  are  unable  to  conceive  of  what  is  spiritual,  otherwise 
than  as  a  purer  natural.  Wherefore  they  also  stand  without,  and 
far  removed  from  intelligence.1 

'  That  things  interior  and  exterior  are  not  continuous,  but  distinct  and 
discrete  according  to  degrees,  and  that  each  degree  has  a  distinct  termina- 
tion, n.  3691,  5145,  5114,  8603,  10099.  That  one  thing  is  formed  from  an- 
other and  that  the  things  which  are  so  formed  are  not  purer  and  grosser 
by  continuity,  n.  6326,  6465.  That  he  who  cannot  perceive  the  distinction 
of  things  interior  and  exterior,  according  to  suc.i  degrees,  cannot  compre- 


33 


HEA  VEN  AND  HELL. 


39.  Lastly,  I  am  permitted  to  relate  a  certain  arcanum  con- 
cerning the  angels  of  the  three  heavens,  which  has  never  before 
entered  the  mind  of  any  one,  because  no  one  has  hitherto  under- 
stood the  subject  of  degrees.  The  arcanum  is  this :  that  with 
every  angel,  and  also  with  every  man,  there  is  an  inmost  or 
supreme  degree,  or  an  inmost  or  supreme  something,  into  which 
the  Divine  of  the  Lord  first  or  proximately  flows,  and  from 
which  it  arranges  the  other  interior  things  which  succeed  accord- 
ing to  the  degrees  of  order  with  the  angel  or  man.  This  inmost 
or  supreme  [region]  may  be  called  the  Lord's  entrance  to  angels 
and  men,  and  His  veriest  dwelling-place  with  them.  By  virtue 
of  this  supreme  or  inmost,  man  is  man,  and  is  distinguished  from 
brute  animals  ;  for  these  do  not  possess  it.  Hence  it  is  that  man, 
different  from  animals,  can,  as  to  all  the  interiors  of  his  rational 
and  natural  minds  {me?itis  et  ani??ii  ejus)  be  elevated  by  the 
Lord  to  Himself,  can  believe  in  Him,  be  affected  with  love 
toward  Him,  and  thus  see  Him  ;  and  that  he  can  receive  intel- 
ligence and  wisdom,  and  converse  in  a  rational  manner.  It  is 
for  this  reason  also  that  he  lives  forever.  But  what  is  disposed 
and  provided  by  the  Lord  in  this  inmost  [region]  does  not  come 
manifestly  to  the  perception  of  any  angel,  because  it  is  above  his 
thought,  and  transcends  his  wisdom. 

40.  These  are  general  truths  concerning  the  three  heavens ; 
but  in  what  follows  I  shall  speak  6T  each  heaven  specifically. 


THE  HEAVENS  CONSIST  OF  INNUMERABLE  SOCIETIES. 

41.  The  angels  of  each  heaven  do  not  all  dwell  together  in  one 
place,  but  are  distinguished  into  larger  and  smaller  societies, 
according  to  the  differences  of  the  good  of  love  and  faith  in 
which  they  are.    They  who  are  in  similar  good  form  one  soci- 

hend  the  internal  and  external  man,  nor  the  interior  and  exterior  hea- 
vens, n.  5146,  6465,  10099,  toiSr 


HEA  VEN  AND  HELL. 


33 


ety.  Goods  in  the  heavens  are  of  infinite  variety  ;  and  every 
angel  is  such,  in  character,  as  is  his  own  good.1 

42.  The  angelic  societies  in  the  heavens  are  also  distant  from 
each  other  according  to  the  general  and  specific  differences  of 
their  goods ;  for  distances  in  the  spiritual  world  are  from  no 
other  origin  than  from  a  difference  in  the  state  of  the  interiors, 
consequently,  in  the  heavens,  from  a  difference  in  the  states  of 
love.  Those  are  far  apart  who  differ  much,  and  those  are  near 
who  differ  little.    Similarity  brings  them  together.2 

43.  All  in  each  society  are  arranged  among  themselves  accord- 
ing to  the  same  law.  The  more  perfect  ones,  that  is,  those  who 
excel  in  good,  consequently  in  love,  wisdom,  and  intelligence,  are 
in  the  middle.  Those  who  excel  less,  are  round  about  them,  at 
a  distance  varying  with  the  degrees  of  their  perfection.  This 
arrangement  may  be  compared  to  light  decreasing  from  the  cen- 
tre toward  the  circumference.  Those  in  the  middle  are  also  in 
the  greatest  light,  and  those  near  the  circumference,  in  less  and 
less. 

44.  Those  of  like  character  are  brought  together  as  it  were 
spontaneously ;  for  with  their  like,  they  are  as  with  their  own 
[relations],  and  at  home  ;  but  with  others,  as  with  strangers  and 
abroad.  When  they  are  with  their  like,  they  are  also  in  their 
freedom,  and  thence  in  every  delight  of  life. 

45.  Hence  it  is  evident  that  good  consociates  all  in  the  hea- 
vens, and  that  all  are  distinguished  according  to  its  quality : 


'  That  variety  is  infinite,  and  that  in  no  instance  is  one  thing  the  same 
as  another,  n.  7236,  9002.  That  there  is  also  an  infinite  variety  in  the 
heavens,  n.  684,  690,  3744,  5598,  7236.  That  the  varieties  in  the  heavens, 
— which  are  infinite, — are  varieties  of  good,  n.  3744,  4005,  7236,  7833,  7S36, 
9002.  That  these  varieties  exist  by  mean's  of  the  multiplicity  of  truths  from 
which  every  one  has  good,  n.  3470,  3S04,  4149,  6917,  7236.  That  hence  all 
the  societies  in  the  heavens,  and  every  angel  in  a  society,  are  distinct  from 
each  other,  n.  690,  3241,  3519,  3804,  3986,  4067,  4149,  4263,  7236,  7S33,  7836; 
but  that  still  all  act  in  unity  by  love  from  the  Lord,  n.  457,  39S6. 

a  That  all  the  societies  of  heaven  have  a  fixed  position  according  to  the 
differences  of  the  state  of  life,  thus  according  to  the  differences  of  love 
and  of  faith,  n.  1274,  363S,  3639.  Wonderful  thi/igs  in  the  other  life,  or 
in  the  spiritual  world,  concerning  distance,  situation,  place,  space,  and 
tin?e,  n.  1273  to  1277. 

5  is* 


34 


HE  A  VEN  AND  HELL. 


nevertheless  it  is  the  Lord,  the  Source  of  all  g-od,  who  thus  joins 
the  angels  in  consociation,  and  not  the  ang  .Is  themselves.  He 
leads  them,  conjoins  them,  arranges  them,  and  keeps  them  in 
freedom,  so  far  as  they  are  in  good  ;  thus  He  preserves  every  one 
in  the  life  of  his  love,  faith,  intelligence,  and  wisdom,  and  thence 
in  happiness.1 

46.  All  who  are  in  similar  good  also  know  each  other — al- 
though they  had  never  met  before — just  as  men  in  the  world 
know  their  kindred,  relations  and  friends ;  the  reason  is,  because 
in  the  other  life  there  are  no  kindreds,  relationships,  and  frienc 
ships,  but  such  as  are  spiritual,  that  is,  of  love  and  faith.2  I  have 
several  times  been  permitted  to  see  this,  when  I  have  been  in 
the  spirit,  withdrawn  as  it  were  from  the  body,  and  thus  in  com- 
pany with  angels.  On  such  occasions,  I  have  seen  some  who 
seemed  as  if  I  had  known  them  from  infancy ;  but  others  seemed 
wholly  unknown  to  me.  They  who  seemed  as  if  known  from 
infancy,  were  those  who  were  in  a  state  similar  to  the  state  of 
my  spirit ;  but  they  who  were  unknown,  were  in  a  dissimilar 
state. 

47.  All  who  belong  to  the  same  angelic  society  resemble  each 
other  in  general,  but  not  in  particular.  How  likenesses  in  gene- 
ral can  coexist  with  variations  in  particular,  may  in  some  meas- 
ure be  comprehended  from  examples  of  a  like  nature  in  the 
world.  It  is  well  known  that  every  race  of  people  have  some 
common  resemblance  in  the  face  and  eyes,  whereby  they  are 
known  and  distinguished  from  other  races  ;  and  the  distinction 
between  families  is  still  more  marked  ;  but  it  is  more  perfect  in 
the  heavens,  because  there  all  the  interior  affections  appear  and 


1  That  all  freedom  is  of  love  and  affection,  because  what  a  man  '.oves, 
that  he  does  freely,  n.  2870,  3158,  S990,  95S5,  9591.  That  since  freedom  is 
of  the  love,  thence  also  it  is  the  life  of  every  one,  and  its  delight,  n.  2S73. 
That  nothing  appears  to  be  a  man's  own,  but  what  is  from  freedom,  n. 
2SS0.  To  be  led  of  the  Lord  is  essential  liberty,  because  this  is  to  be  led 
by  the  love  of  good  and  truth,  n.  S92,  905,  2S72,  2SS6,  2S90,  2S91,  2S92, 
9096,  9586  to  9591. 

'  That  all  proximities,  relationships,  affinities,  and  as  it  were  consan- 
guinities, in  heaven,  are  from  good,  and  according  to  its  agreements  and 
differences,  n.  605,  917,  1394,  2739,  3612,  3S15.  4121. 


HEAVEN  AND  HELL. 


35 


shine  forth  from  the  face, — for  the  face  in  heaven  is  the  external 
and  representative  form  of  those  affections.  No  one  in  heaven 
is  permitted  to  have  a  face  that  is  not  in  correspondence  with  his 
affections.  It  has  also  been  shown  me  how  the  general  resem 
blance  is  particularly  varied  in  the  individuals  of  one  society. 
There  appeared  to  me  a  face  like  that  of  an  angel,  which  was 
varied  according  to  the  affections  of  good  and  truth,  as  they  exist 
widi  those  who  are  in  one  society.  These  variations  continued 
a  long  time  ;  and  I  observed  that  the  same  face  in  general  re- 
mained as  the  plane  [or  groundwork],  and  that  the  rest  were 
only  derivations  and  propagations  from  that.  By  this  face  were 
also  shown  me  in  like  manner  the  affections  of  the  whole  society, 
according  to  which  the  faces  of  those  belonging  to  it  are  varied  ; 
br,  as  was  said  above,  the  faces  of  angels  are  the  forms  of  their 
interiors,  thus  of  affections  which  are  of  love  and  faith. 

48.  Hence  also  it  is,  that  an  angel  who  excels  in  wisdom,  in- 
stantly discerns  the  character  of  another  from  his  face.  No  one 
in  heaven  can  conceal  his  interiors  by  his  countenance,  and  it  is 
absolutely  impossible  for  him  to  dissemble  and  deceive  through 
craft  and  hypocrisy.  It  sometimes  happens  that  hypocrites  insin- 
uate themselves  into  societies,  having  learned  to  conceal  their 
inte.iors,  and  to  compose  their  exteriors  so  as  to  appear  in  the 
form  of  the  good  in  which  the  members  of  that  society  are,  and 
thus  to  feign  themselves  angels  of  light ;  but  they  cannot  remain 
there  long ;  for  they  begin  to  experience  interior  pain,  to  be  tor- 
tured, to  grow  livid  in  the  face,  and  to  become  as  it  were  half- 
dead  ;  diese  sufferings  arise  from  the  contrariety  of  the  life  which 
flows-in  and  operates  [upon  them]  ;  wherefore  they  quickly  cast 
themselves  down  into  the  hell  inhabited  by  their  like  ;  nor  do 
they  any  more  desire  to  ascend.  These  are  they  who  are  meant 
by  the  man  who  was  found  among  the  invited  guests,  not  having 
on  a  wedding-garment,  and  was  cast  into  outer  darkness.  (Matt, 
xxii.  11,  and  following  verses). 

49.  All  the  societies  of  heaven  communicate  with  each  other  ; 
not  by  open  intercourse,  for  few  go  out  of  their  own  society 
into  another,  since  to  go  out  of  their  own  society  is  like  going 
out  of  themselves,  or  out  of  their  own  life,  and  passing  into 
another  which  is  not  so  agreeable.    But  they  all  communicate 


36 


HE  A  VEN  AND  HELL. 


oy  an  extension  ot"  the  sphere  which  proceeds  from  the  life  of 
every  one.  The  sphere  of  one's  life  is  the  sphere  of  his  affec- 
tions, which  are  of  love  and  faith.  This  sphere  extends  itself  far 
and  wide  into  the  surrounding  societies,  and  in  proportion  as 
the  affections  are  more  interior  and  perfect.1  The.  angels  are 
intelligent  and  wise  according  to  the  measure  of  that  extension. 
They  who  are  in  the  inmost  heaven,  and  in  the  centre  of  it,  have 
extension  into  the  whole  heaven.  Hence  there  is  in  heaven  a 
communication  of  all  widi  each,  and  of  each  wkh  all.2  But 
this  extension  will  be  more  fully  treated  of  hereafter,  when  we 
come  to  speak  of  the  heavenly  form  according  to  which  the 
angelic  societies  are  arranged,  and  also  where  we  treat  of  the 
wisdom  and  intelligence  of  the  angels ;  for  all  extension  of  the 
affections  and  thoughts  proceeds  according  to  that  form. 

50.  It  was  said  above  that  there  are  larger  and  smaller  societies 
in  the  heavens ;  the  larger  consist  of  myriads  of  angels,  the 
smaller  of  some  thousands,  and  the  least  of  some  hundreds. 
There  are  some  also  who  live  apart,  as  it  were  in  separate  house  . 
and  families ;  these,  although  they  live  so  dispersed,  are  still  ar 
ranged  in  like  manner  as  those  who  live  in  societies ;  that  is,  the 
wiser  of  them  are  in  the  midst,  and  the  more  simple  in  the  boun 
daries.  These  are  moreimmediately  under  the  divine  auspices 
of  the  Lord,  and  are  the  best  of  the  angels. 


1  That  a  spiritual  sphere,  which  is  a  sphere  of  life,  flows  forth  from 
every  man,  spirit,  and  angel,  and  encompasses  them,  n.  4464,  5179.  7454, 
S630.  That  it  flows  forth  from  the  life  of  their  affection  and  thought,  n. 
24S9,  4464,  6206.  That  those  spheres  extend  themselves  far  into  angelic 
societies  according  to  the  quality  and  quantity  of  good,  n.  659S  to  6613, 
S063,  S794,  S797. 

a  That  in  the  heavens  there  is  given  a  communication  of  all  goods,  in- 
asmuch as  heavenly  love  communicates  all  its  own  to  another,  n.  549,  55a, 
1390.  1391,  1399,  10130,  10723. 


HEA  VEN  AND  HELL. 


37 


EVERY  SOCIETY  IS  A  HEAVEN  IN  A  LESS  FORM,  AND 
EVERY  ANGEL  IN  THE  LEAST. 

51.  Every  society  is  a  heaven  in  a  less  form,  and  every  angel 
in  the  least,  because  the  good  of  love  and  faith  is  what  makes 
heaven  ;  and  this  good  is  in  every  society  of  heaven,  and  in  every 
angel  of  the  society.  It  matters  not  that  this  good  is  everywhere 
different  and  various  ;  it  is  still  the  good  of  heaven  ;  the  only 
difference  is,  that  heaven  is  of  one  quality  in  one  part,  and  of 
another  in  another.  It  is  therefore  said,  when  one  is  elevated 
into  any  society  of  heaven,  that  he  is  gone  to  heaven  ;  and  of 
those  who  are  there,  that  they  are  in  heaven,  and  every  one  in  his 
own  heaven.  This  is  known  to  all  in  the  other  life  ;  therefore 
they  who  stand  without  or  beneath  heaven,  and  view  the  angelic 
societies  from  afar,  say  that  heaven  is  there  and  also  there.  It  is, 
comparatively,  as  with  governors,  officers,  and  servants,  in  a 
royal  palace  or  court ;  although  they  live  by  themselves  in  sepa- 
rate apartments  or  chambers,  one  above  and  another  below,  still 
they  are  all  in  one  palace  or  court,  each  one  ready  to  serve  the 
king  in  his  respective  function.  Hence  is  evident  what  is  meant 
by  the  words  of  the  Lord,  "/«  my  Father's  house  are  many 
mansions ;"  John  xiv.  2  ;  and  what  by  the  habitations  of  heaven, 
and  by  the  heave7ts  of  heavens  in  the  prophets. 

52.  That  every  society  is  a  heaven  in  a  less  form  is  also  evi- 
dent from  this,  that  the  heavenly  form  of  each  one  is  similar  to 
that  of  the  whole  heaven.  In  the  whole  heaven,  they  who  excel 
the  rest  are  in  the  centre ;  and  around  them,  even  to  the  bounda- 
ries, in  a  decreasing  order,  are  they  who  excel  less,  as  may  be 
seen  in  a  preceding  section,  n.  43.  The  same  is  evident  from 
this  also,  that  the  Lord  leads  all  in  the  whole  heaven  as  if  they 
were  one  angel ;  in  like  manner  those  in  each  society.  Hence 
an  entire  angelic  society  sometimes  appears  as  a  single  individual 
in  the  form  of  an  angel,  which  also  the  Lord  has  permitted  me 
to  see.  When  also  the  Lord  appears  in  the  midst  of  the  angels, 
He  does  not  appear  encompassed  by  a  multitude,  but  as  one  in 
an  ingelic  form.    Hence  it  is  that  the  Lord  in  the  Word  is  called 


38 


HEA  VEX  AXD  HELL. 


an  angel ;  as  is  also  an  entire  society.  Michael,  Gabriel,  and 
Raphael,  are  only  angelic  societies,  which  are  so  named  from 
their  functions.1 

53.  As  an  entire  society  is  a  heaven  in  a  less  form,  so  likewise 
is  every  angel  a  heaven  in  the  least ;  for  heaven  is  not  without 
an  angel,  but  within  him  ;  for  his  interiors,  which  belong  to  his 
mind,  are  arranged  into  the  form  of  heaven,  and  thus  for  the 
reception  of  all  things  of  heaven  which  are  without  him.  He 
also  receives  them  according  to  the  quality  of  the  good  which  is 
in  him  from  the  Lord.     Hence  an  angel  is  also  a  heaven. 

54.  It  can  in  no  case  be  said  that  heaven  is  widiout  one,  but 
that  it  is  within  him  ;  for  even"  angel  receives  the  heaven  which 
is  widiout  him  according  to  the  heaven  which  is  within  him. 
This  plainly  shows  how  much  he  is  deceived,  who  believes  diat 
to  go  to  heaven  is  merely  to  be  elevated  among  die  angels, with- 
out regard  to  the  quality  of  one's  interior  life  ;  dius  that  heaven 
may  be  given  to  every  one  from  immediate  mercy  ;2  when  yet, 
unless  heaven  be  within  a  person,  nothing  of  die  heaven  which 
is  without  him  flows-in  and  is  received.  Many  spirits  entertain 
diis  opinion  ;  and  because  of  dieir  belief,  they  have  been  taken 
up  into  heaven ;  but  when  they  came  diere,  because  their  interioi 
life  was  contrary  to  that  of  die  angels,  they  grew  blind  as  to  dieir 
intellectual  faculties  till  diey  became  like  idiots,  and  were  tor- 
tured as  to  their  will  faculties  so  that  diey  behaved  like  madmen  ; 
in  a  word,  they  who  go  to  heaven  after  living  wicked  lives,  gasp 
there  for  breath,  and  writhe  about  like  fishes  taken  from  die 

1  That  the  Lord  in  the  Word  is  called  an  angel,  n.  62S0,  6831.  S192.  9303. 
That  an  entire  angelic  society  is  called  an  angel;  and  that  Michael  and 
Raphael  are  angelic  societies  so  named,  from  their  functions,  n.  S192. 
That  the  societies  of  heaven,  and  the  angels,  have  not  any  name,  but  that 
they  are  distinguished  by  the  quality  of  their  good,  and  by  an  idea  con- 
cerning it,  n.  1705,  1754. 

"  That  heaven  is  not  granted  from  unconditional  mercy,  but  according 
to  the  life,  and  that  the  all  of  that  life,  by  which  man  is  led  of  the  Loid 
to  heaven,  is  from  mercy,  and  that  this  is  the  meaning  of  mercy,  n.  5057. 
10659.  That  if  heaven  were  granted  from  immediate  mercy,  it  would  be 
granted  to  all,  n.  2401.  Concerning  some  evil  spirits  cast  down  from  hea- 
ven, who  believed  that  heaven  was  granted  to  every  one  from  immediate 
mercy,  n.  4226. 


HEA  VEN  AND  HELL. 


39 


water  into  the  air,  and  like  animals  in  the  ether  of  an  air-pump, 
after  the  air  has  been  exhausted.  Hence  it  is  evident  that  heaven 
is  not  without  one,  but  within  him.1 

55.  Since  all  receive  the  heaven  which  is  without  them  accord- 
ing to  the  quality  of  the  heaven  which  is  within  them,  therefore 
they  receive  the  Lord  in  like  manner,  since  the  Divine  of  the 
Lord  makes  heaven.  Hence  it  is,  that  when  the  Lord  presents 
Himself  in  any  society,  He  appears  there  according  to  the  qual- 
ity of  the  good  in  which  the  society  is  principled,  thus  not  the 
same  in  one  society  as  in  another :  not  that  the  dissimilitude  is 
in  the  Lord,  but  in  those  who  see  Him  from  their  own  good, 
thus  according  to  that  good.  The  angels  are  also  affected  at  the 
sight  of  the  Lord  accoixling  to  the  quality  of  their  love  ;  they 
who  love  Him  deeply,  are  deeply  affected ;  they  who  love  Him 
less,  are  less  affected ;  and  the  evil  who  are  out  of  heaven,  are 
tormented  at  His  presence.  When  the  Lord  appears  in  any 
society,  He  appears  there  as  an  angel ;  but.  He  is  distinguished 
from  others  by  the  Divine  which  shines  through  Him. 

56.  Heaven  also  exists  wherever  the  Lord  is  acknowledged, 
believed  in,  and  loved.  Variety  in  the  worship  of  Him,  arising 
from  the  variety  of  good  in  different  societies,  is  not  injurious, 
but  advantageous  ;  for  the  perfection  of  heaven  results  from  such 
variety.  It  is  difficult  to  explain  intelligibly  how  the  perfection 
of  heaven  is  the  result  of  such  variety,  unless  we  employ  some 
terms  familiar  to  the  learned  world,  and  by  means  of  these  show 
how  a  perfect  one  is  formed  of  various  parts.  Every  whole  is 
composed  of  various  parts  ;  for  a  whole  which  is  not  composed 
of  various  parts  is  nothing,  therefore  it  has  no  form,  and  no  qual- 
ity. But  when  a  whole  is  composed  of  various  parts,  and  these 
are  arranged  in  a  perfect  form,  wherein  each  part  joins  itself  to 
another  as  a  sympathizing  friend  in  the  series,  then  it  is  complete. 
Now  heaven  is  a  whole  composed  of  various  parts  arranged  in 
the  most  perfect  form  ;  for  the  heavenly  form  is  the  most  perfect 
of  all  forms.  That  all  perfection  results  from  this  harmonious 
arrangement  of  parts  that  are  different,  is  evident  from  all  the 
beauty,  pleasantness,  and  delight,  which  affect  both  the  senses 


1  That  heaven  is  in  man,  n.  3S84. 


4° 


HE  A  VEN  AND  HELL. 


and  the  mind  {animus)  ;  for  these  exist  and  flow  from  no  other 
source  than  from  the  concert  and  harmony  of  many  concordant 
and  sympathizing  parts,  either  coexistent  or  successive,  and  not 
from  one  thing  alone  ;  hence  it  is  said  that  variety  is  charming, 
and  it  is  known  that  its  charms  depend  upon  its  quality.  From 
these  considerations  it  may  be  seen  as  in  a  mirror  how  perfection 
results  from  variety,  even  in  heaven  ;  for  from  the  things  existing 
in. the  natural  world, those  in  the  spiritual  world  may  be  seen  as 
in  a  mirror.1 

57.  The  same  may  be  said  concerning  the  church  as  concern- 
ing heaven ;  for  the  church  is  die  Lord's  heaven  upon  earth. 
There  are  also  many  churches,  and  yet  each  one  is  called  a 
church,  and  likewise  is  a  church,  so  far  as  the  good  of  love  and 
faith  rules  therein.  There  also  the  Lord  makes  a  whole  from 
different  parts,  thus  from  several  churches  makes  one  church.2 
The  same,  too,  may  be  said  of  each  member  of  the  church  in 
particular,  as  of  the  church  in  general ;  namely,  that  the  church 
is  within  him  and  not  without  him,  and  that  every  man,  in  whom 
the  Lord  is  present  in  the  good  of  love  and  faith,  is  a  church.3  The 
same  may  also  be  said  of  a  man  in  whom  the  church  is,  as  of  an 
angel  in  whom  heaven*  is,  that  he  is  a  church  in  the  least  form,  as 
an  angel  is  a  heaven  in  the  least  form  ;  and  further,  that  a  man  in 
whom  the  church  is,  is  a  heaven  equally  with  an  angel ;  for  man 
was  created  that  he  might  go  to  heaven  and  become  an  angel ; 
wherefore  he  who  receives  good  from  the  Lord,  is  a  man-angel.1 


1  That  every  whole  [unum~]  results  from  the  harmony  and  agreement  of 
various  parts,  and  that  otherwise  it  has  no  quality,  n.  457.  That  hence 
the  universal  heaven  is  a  one,  n.  457.  Because  all  therein  regard  one  end, 
which  is  the  Lord,  n.  9S2S. 

1  That  if  good  were  the  characteristic  and  essential  of  the  church,  and 
not  truth  without  good,  the  church  would  be  a  one,  n.  12S5,  1316,  29S2, 
3267,  3445,  345*1  3452-  That  all  churches  also  make  one  church  before 
the  Lord,  by  virtue  of  good,  n.  7396,  9276. 

s  That  the  church  is  in  man.  and  not  out  of  him.  and  that  the  church  at 
large  consists  of  men  in  whom  the  church  is,  n.  3SS4. 

*  That  a  man  who  is  a  church,  is  a  heaven  in  the  least  form,  after  the 
image  of  the  greatest,  because  his  interiors,  which  are  of  the  mind,  are 
arranged  after  the  form  of  heaven,  and  consequently  for  the  reception  of 


IIEA  VEN  AND  HELL. 


4' 


I  am  permitted  to  tell  what  man  has  in  common  with  an 
angel,  and  what  he  has  more  than  the  angels.  Man  has  in  com- 
mon with  an  angel,  that  his  interiors  are  alike  formed  in  the 
image  of  heaven,  and  also  that  he  becomes  an  image  of  heaven 
in  proportion  as  he  is  in  the  good  of  love  and  faith.  But  man 
has  more  than  the  angels,  in  that  his  exteriors  are  formed  in  the 
image  of  the  world,  and  in  proportion  as  he  is  in  good,  the 
w  orld  with  him  is  subordinate  to  heaven  and  serves  it  and  then 
the  Lord  is  present  with  him  in  both  as  in  His  heaven  ;  for  He 
is  in  His  own  divine  order  everywhere,  for  God  is  order.3 

5S.  Lastly,  it  is  to  be  observed,  that  whoever  has  heaven  in 
himself,  not  only  has  heaven  in  his  greatest  or  general  principles, 
but  also  in  his  least  or  most  particular  ones ;  and  that  the  least 
things  in  him  are  an  image  of  the  greatest.  This  results  from 
the  fact,  that  every  one  is  his  own  love,  and  is  of  the  same  quality 
as  his  ruling  love  ;  whatever  rules  flows  into  and  arranges  all  the 
particulars,  and  everywhere  induces  a  likeness  of  itself.3  The 
ruling  love  in  the  heavens  is  love  to  the  Lord,  because  the  Lord 


all  things  of  heaven,  n.  911,  1900,  1928,  362410  3631,  3634,  3884,  4041, 
4279'  4523.  4524.  4625,  6013,  6057,  9279,  9632. 

1  That  man  has  an  internal  and  an  external,  and  that  his  internal  from 
creation  is  formed  after  the  image  of  heaven,  and  his  external  after  the 
image  of  the  world,  and  that  on  this  account  man  was  called  by  the 
ancients  a  microcosm,  n.  4523,  4524,  5368,  6013,  6057,  9279,  9706,  10156, 
10472.  That  therefore  man  was  so  created  that  the  world  in  him  might 
serve  heaven,  which  also  it  does  in  the  good,  but  that  with  the  evil  the 
case  is  inverted,  and  heaven  serves  the  world,  n.  9283,  9278. 

a  That  the  Lord  is  order,  because  the  divine  good  and  truth,  which  pro- 
ceed from  the  Lord,  make  order,  n.  172S,  1919,  (2201),  2258,  (51 10),  5703, 
89SS,  10336,  10619.  That  divine  truths  are  laws  of  order,  n.  2247,  7995. 
That  so  far  as  man  lives  according  to  order,  thus  so  far  as  he  is  in  good 
according  to  divine  truths,  so  far  he  is  a  man,  and  the  church  and  hea- 
ven are  in  him,  n.  4839,  6605,  (8067). 

3  That  the  ruling  or  governing  love  with  every  one  is  in  all  and  each  of 
the  things  of  his  life,  thus  in  all  and  each  of  the  things  of  his  thought 
and  will,  n.  6159,  7648,  8067,  SS53.  That  man  is  such  as  the  ruling  prin- 
ciple of  his  life  is,  n.  (918),  1040,  1568,  1571,  3570,  6571,  6934,  693S,  SS54, 
8856,  SS57,  10076,  10109,  10110,  102S4.  That  love  and  faith,  when  they 
rule,  are  in  the  minutest  particulars  of  the  life  of  man,  though  he  does 
not  know  it,  n.  SS54,  SS64  S865. 
6 


42 


HEAVEN  AND  HELL. 


is  there  loved  above  all  things.  Hence  the  Lord  is  there  the  All  its 
all ;  He  flows  into  all  and  each  of  the  angels,  arranges  them,  and 
induces  in  them  a  likeness  of  Himself,  and  causes  Heaven  to  be 
wherever  He  is.  Hence  an  angel  is  a  heaven  in  the  least  form,  a 
society  in  a  greater,  and  all  the  societies  taken  together  in  the 
greatest.  That  the  Divine  of  the  Lord  makes  heaven,  and  that 
it  is  the  all  in  all  there,  may  be  seen  above,  n.  7  to  12. 


THE  WHOLE  HEAVEN  IN  ONE  COMPLEX  RESEMBLES  ONE 

MAN. 

59.  That  heaven  in  its  whole  complex  resembles  one  man,  is 
an  arcanum  not  yet  known  in  the  world  ;  but  in  the  heavens  it  is 
very  well  known.  To  know  this,  together  with  the  specific  and 
particular  things  relating  to  it,  is  the  chief  article  of  the  intelli- 
gence of  the  angels.  On  this  knowledge  also  depend  many 
more  things  which,  without  it  as  their  general  principle,  could 
not  enter  distinctly  and  clearly  into  the  ideas  of  their  minds. 
Because  they  know  that  all  the  heavens,  together  with  their  soci- 
eties, resemble  one  man,  therefore  also  they  call  heaven  the 
Greatest  and  the  Divine  Man  Divine  from  this,  that  the 
Divine  of  the  Lord  makes  heaven  ;  see  above,  tx.  7  to  12. 

60.  That  celestial  and  spiritual  things  are  arranged  and  con- 
joined into  that  form  and  image,  cannot  be  conceived  by  those 
who  have  no  just  idea  respecting  things  spiritual  and  celestial ; 
they  imagine  that  the  terrestrial  and  material  things  which  com- 
pose the  ultimate  of  man,  are  what  make  man,  and  that  he  would 
not  be  man  without  them.  But  be  it  known  to  such,  that  man  is 
not  man  by  virtue  of  those  things,  but  by  virtue  of  this,  that  he 
can  understand  what  is  true,  and  will  what  is  good  ;  these  arc  the 


1  That  heaven  in  the  whole  complex  appears  in  form  as  a  man,  and  that 
heaven  itself  is  hence  called  the  Grand  Man  [or  Greatest  Man],  n.  2996, 
299S,  3624  to  3649,  3Hi  to  3745.  4°25- 


HEA  VEN  AND  HELL. 


43 


spiritual  and  celestial  things  which  make  man.  It  is  also  gen- 
erally known,  that  every  man  is  such  as  is  the  character  of 
his  understanding  and  will ;  and  it  might  also  be  known,  that 
his  earthly  body  is  formed  to  serve  these  faculties  in  the  world, 
and  to  perform  uses  in  accordance  with  their  dictates,  in  the  ul- 
timate sphere  of  nature.  Therefore  also  the  body  has  no  activity 
of  itself,  but  acts  altogether  obsequious  to  the  nod  of  the  under- 
standing and  the  will,  insomuch  that  whatever  a  man  thinks,  he 
utters  with  the  tongue  and  lips,  and  whatever  he  wills,  he  performs 
with  the  body  and  its  members  ;  so  that  understanding  and  will 
are  the  active  agent,  and  the  body  does  nothing  itself.  Hence  it 
is  evident,  that  the  things  of  the  understanding  and  the  will  are 
what  make  the  man  ;  and  that  these  are  in  the  human  form,  be- 
cause they  act  upon  the  most  minute  parts  of  the  body,  as  what 
is  internal  acts  upon  what  is  external ;  by  virtue  of  these  faculties, 
therefore,  man  is  called  an  internal  and  spiritual  man.  Heaven 
is  such  a  man,  in  the  greatest  and  most  perfect  form. 

61.  Such  is  the  idea  of  the  angels  concerning  man.  Where- 
fore they  never  attend  to  the  things  which  man  does  with  the 
body,  but  to  the  will  from  which  the  body  does  them.  This  they 
call  the  man  himself,  and  the  understanding  so  far  as  it  acts  in 
unison  with  the  will.1 

62.  The  angels,  indeed,  do  not  see  heaven  in  the  whole  com- 
plex in  the  form  of  a  man,  for  the  whole  heaven  does  not  fall 
under  the  view  of  any  angel ;  but  they  sometimes  see  remote  so- 
cieties, consisting  of  many  thousands  of  angels,  as  one  in  such  a 
form  :  and  from  a  society,  as  from  a  part,  they  form  a  conclusion 
concerning  the  whole,  which  is  heaven.  For  in  the  most  perfect 
form,  the  whole  is  as  the  parts,  and  the  parts  as  the  whole  ;  the 
only  difference  being  like  that  between  similar  things  of  greater 
and  less  magnitude.*    Hence  they  say,  that  the  whole  heaven  is 


1  That  the  will  of  man  is  the  very  esse  of  his  life,  and  that  the  un- 
derstanding is  the  existere  of  life  thence  derived,  n.  3619,  5002,  9282. 
That  the  life  of  the  will  is  the  principal  life  of  man,  and  that  the  life  of 
the  understanding  proceeds  thence,  n.  585,  590,  3619,  7342,  8885,  9282, 
10076,  10109,  10110.  That  man  is  man  from  his  will,  and  thence  from  his 
•itiderstanding,  n.  891 1,  9069,  9071,  10076,  10109,  10110. 

*  [This  may  be  illustrated  by  the  configuration  of  salts  of  the  same 


44 


HEA  VEN  AND  HELL. 


such  in  the  sight  of  the  Lord,  [as  a  single  society  is  when  seen 
by  them],  because  the  Divine,  from  the  inmost  and  supreme,  be- 
holds all  things. 

63  Such  being  the  form  of  heaven,  it  is  therefore  ruled  by  the 
Lord  as  one  man,  and  thence  as  one  whole  ;  for  it  is  well  known, 
that  although  man  consists  of  an  innumerable  variety  of  things, 
both  in  the  whole  and  in  part, — in  the  -whole,  of  members,  organs, 
and  viscera  ;  in  part,  of  series  of  fibres,  nerves,  and  blood  ves- 
sels,— thus  of  members  within  members  and  parts  within  parts, 
yet  still  the  man,  when  he  acts,  acts  as  a  unit.  Such  also  is  hea- 
ven under  the  auspices  and  guidance  of  the  Lord. 

64.  The  reason  why  so  many  different  things  in  man  act  as 
one,  is  because  there  is  nothing  whatever  in  him  which  does  not 
contribute  something  to  the  common  weal,  and  perform  some 
use.  The  whole  performs  use  to  its  parts,  and  the  parts  perform 
use  to  the  whole  ;  for  the  whole  is  made  up  of  the  parts,  and  the 
parts  constitute  the  whole ;  wherefore  they  provide  for  each 
other,  have  respect  to  each  other,  and  are  conjoined  in  such  a 
form,  that  all  and  each  have  reference  to  the  whole  and  its  good. 
Hence  it  is  that  they  act  as  one.  The  consociations  in  the  hea- 
vens are  similar.  They  are  joined  together  there  according  to 
their  uses  in  a  like  form  ;  wherefore  they  who  do  not  perform  use 
to  the  community,  are  cast  out  of  heaven  as  things  foreign  to  its 
nature.  To  perform  use,  is  to  desire  the  welfare  of  others  for  the 
sake  of  the  common  good ;  and  not  to  perform  use,  is  to  desire 
the  welfare  of  others,  not  for  the  sake  of  the  common  good,  but 
for  the  sake  of  self.  These  latter  love  themselves  supremely,  but 
the  former  love  the  Lord  above  all  things.  Hence  it  is  that  they 
who  are  in  heaven  act  in  unison,  not  from  themselves  but  from 
the  Lord  ;  for  they  regard  Him  as  the  one  only  Source  of  all 
tilings,  and  His  kingdom  as  the  community  whose  good  is  to  be 
sought.  This  is  meant  by  the  Lord's  words,  "  Seek  ye  Jirst  the 
kingdom  of  God,  and  His  righteousness,  a?id  all  things  shall 
be  added  unto  you."    Matt.  vi.  33.    To  seek  His  righteousness 


species;  thus,  for  example,  whether  they  consist  of  parts  of  a  triangular, 
hexagonal,  cylindrical,  or  any  other  form,  it  is  well  known  that  the  mi- 
nutest particles  o '  those  parts  are  of  the  same  figure. — Tr.] 


IIEA  VEN  AND  HELL. 


45 


is  [to  seek]  His  good.1  They  who,  in  the  world,  love  the  good 
of  their  country  more  than  their  own,  and  the  good  of  their 
neighbor  as  their  own,  are  they  who,  in  the  other  life,  love  and 
seek  the  kingdom  of  the  Lord, — for  there  the  kingdom  of  the 
Lord  is  in  the  place  of  their  country ;  and  they  who  love  to  do 
good  to  others,  not  for  their  own  sake,  but  for  the  sake  of  the 
good,  love  their  neighbor, — for  in  the  other  life  good  is  the  neigh- 
bor.2 All  of  this  character  are  in  the  Grand  Man,  that  is  in 
heaven. 

65.  Since  the  whole  heaven  resembles  one  man,  and  likewise 
is  a  divine-spiritual  man  in  the  greatest  form,  even  as  to  figure, 
therefore  heaven  is  distinguished,  like  man,  into  members  and 
parts ;  and  these  are  also  named  like  the  members  and  parts  of 
man.  The  angels  likewise  know  in  what  member  one  society  is, 
and  in  what  another ;  and  they  say,  that  one  society  is  in  the 
member  or  some  province  of  the  head,  another  in  the  member  or 
some  province  of  the  breast,  another  in  the  member  or  some 
province  of  the  loins  ;  and  so  on.  In  general,  the  highest  or 
third  heaven  forms  the  head  down  to  the  neck  :  the  middle  or 
second  heaven  forms  the  breast  down  to  the  loins  and  knees ;  the 
ultimate  or  first  heaven  forms  the  legs  and  feet  down  to  the  soles, 
and  also  the  arms  down  to  the  fingers, — for  the  arms  and  hands 
are  ultimates  of  man,  although  at  the  sides.  Hence  it  is  further 
evident  why  there  are  three  heavens. 

66.  The  spirits  who  are  beneath  heaven  are  greatly  surprised 
when  they  hear  and  see  that  heaven  is  beneath,  as  well  as  above  ; 
for  they  think  and  believe,  like  men  in  the  world,  that  heaven  is 
nowhere  but  over  head ;  for  they  do  not  know  that  the  situation 
of  the  heavens  is  like  that  of  the  members,  organs,  and  viscera 


1  That  justice  in  the  Word  is  predicated  of  good,  judgment  of  truth,  and 
that  hence  to  do  justice  and  judgment  is  to  do  what  is  good  and  true,  n. 
2235.  9857-  » 

s  That  in  the  supreme  sense  the  Lord  is  the  neighbor,  and  hence  that  to 
leve  the  Lord  is  to  love  that  which  is  from  Him,  because  in  all  which  is 
from  Him,  He  is;  thus  it  is  to  love  what  is  good  and  true,  n.  2425,  3419, 
6706,  6711,  6819,  6S23,  8123.  Hence  that  all  good  which  is  from  the  Lord 
is  the  neighbor,  and  that  to  will  and  to  do  that  good  is  to  love  the  neigh- 
bor, n.  5026,  10336. 


46 


HEA  VEN  AND  HELL. 


in  man,  some  of  which  are  above  and  some  beneath ;  and  that 
it  is  like  the  situation  of  the  parts  in  each  member,  organ,  and 
viscus,  some  of  which  are  within  and  some  without.  Hence 
they  have  confused  ideas  concerning  heaven. 

67.  These  things  concerning  heaven  as  the  Grand  Man  are 
adduced,  because,  without  this  previous  knowledge,  what  follows 
concerning  heaven  cannot  be  comprehended  ;  nor  can  any  dis- 
tinct idea  be  had  of  the  form  of  heaven,  of  the  conjunction  of 
the  Lord  with  heaven,  of  the  conjunction  of  heaven  with  man, 
nor  of  the  influx  of  the  spiritual  world  into  the  natural,  and  none 
whatever  concerning  correspondence.  Yet  these  subjects  will  be 
treated  in  order  in  what  now  follows ;  wherefore  this  is  pre- 
mised for  the  purpose  of  throwing  light  upon  them. 


EVERY  SOCIETY  IN  THE  HEAVENS  RESEMBLES  ONE  MAN. 

68.  That  every  society  of  heaven  resembles  one  man,  and  is 
likewise  in  the  form  of  a  man,  I  have  several  times  been  permit- 
ted to  see.  There  was  a  society  into  which  many  insinuated 
themselves,  who  knew  how  to  assume  the  appearance  of  angels 
of  light.  They  were  hypocrites.  When  these  were  being  sepa- 
rated from  the  angels,  I  saw  that  the  whole  society  at  first  ap- 
peared as  one  indistinct  mass ;  then  by  degrees  in  the  human 
form,  yet  obscurely ;  and  at  length  distinctly  as  a  man.  They 
who  were  in  that  man,  and  composed  him,  were  such  as  were  in 
the  good  of  that  society ;  but  the  rest,  who  were  not  in  that  man, 
and  did  not  compose  him,  were  hypocrites.  These  were  rejected, 
but  the  former  were  retained  ;  and  thus  separation  was  effected. 
Hypocrites  are  they  who  talk  well,  and  likewise  do  well,  but 
regard  themselves  in  everything.  They  talk  like  angels  about 
the  Lord,  abcut  heaven,  about  love,  and  about  heavenly  life. 
They  also  do  well,  that  they  may  appear  as  they  talk,  but  they 
think  otherwise  ;  they  believe  nothing,  nor  do  they  will  good  to 
any  but  themselves :  when  they  do  good,  it  is  for  the  sake  ol 


IIEA  VEN  AND  HELL. 


4'/ 


themselves ;  and  if  for  the  sake  of  others,  it  is  only  that  they  may 
be  seen  ;  so  it  is  still  for  the  sake  of  themselves. 

69.  That  an  entire  angelic  society,  when  the  Lord  exhibits 
Himself  present,  appears  as  one  in  a  human  form,  has  also  been 
granted  me  to  see.  There  appeared  on  high,  toward  the  east,  as 
it  were  a  reddish  white  cloud,  encompassed  with  little  stars, 
which  was  descending ;  and  in  its  descent  it  gradually  became 
more  lucid,  until  at  length  it  appeared  in  a  form  perfectly  human. 
The  little  stars  encompassing  the  cloud  were  angels,  who  appeared 
as  stars  by  virtue  of  light  from  the  Lord. 

70.  It  is  to  be  observed,  that  although  all  in  one  heavenly  so- 
ciety, when  viewed  collectively,  appear  as  one  in  the  likeness  of 
a  man,  still  each  society  is  a  different  man  from  every  other. 
They  differ  like  the  faces  of  different  individuals  of  the  same 
family,  and  for  a  similar  reason  ;  of  which  above,  n.  47 ;  that  is, 
they  differ  according  to  the  varieties  of  good  in  which  they  are, 
and  which  determines  the  form.  The  societies  which  are  in  the 
inmost  or  supreme  heaven,  and  in  the  centre  there,  appear  in 
the  most  perfect  and  beautiful  human  form. 

71.  It  is  worthy  of  remark,  that  the  greater  the  number  in  a 
society  of  heaven,  and  the  more  they  act  as  one,  the  more  per- 
fectly human  is  the  form  of  that  society;  for  variety,  arranged  in 
a  heavenly  form  produces  perfection,  as  was  shown  above,  n. 
56;  and  where  there  are  many,  there  is  variety.  Every  society 
of  heaven  also  increases  in  number  daily,  and  as  it  increases  it 
becomes  more  perfect ;  and  not  only  does  the  society  become 
more  perfect  in  this  way,  but  the  whole  heaven  also,  because 
heaven  is  composed  of  societies.  Since  increasing  numbers 
make  heaven  more  perfect,  it  is  evident  how  much  deceived  they 
are,  who  believe  that  heaven  will  be  shut  when  full.  When  yet 
the  contrary  is  true,  that  it  will  never  be  shut,  and  that  the  greatei 
its  fullness,  the  greater  its  perfection  ;  wherefore  the  angels  desire 
nothing  more  earnestly  than  the  arrival  of  new  angelic  guests. 

72.  Every  society  when  viewed  as  a  whole,  appears  in  the  human 
form,  because  the  universal  heaven  is  in  that  form,  as  was  shown 
in  the  preceding  chapter ;  and  in  the  most  perfect  form,  which  is 
the  form  of  heaven,  the  parts  bear  the  likeness  of  the  whole,  and 
the  least  reflects  the  greatest.    The  smaller  constituents  and  parts 


4S 


HEA  VEN  AND  HELL. 


of  heaven  are  the  societies  of  which  it  is  composed  ;  and  that 
these  are  also  heavens  in  a  less  form,  may  be  seen  above,  n.  51, 
to  58.  This  likeness  is  perpetual,  because  in  the  heavens  the 
goods  of  all  are  from  one  love,  thus  from  one  origin.  The  one 
love,  from  which  the  goods  of  all  in  heaven  have  their  origin,  is 
love  to  the  Lord  from  the  Lord.  Hence  it  is,  that  the  whole 
heaven  is  a  likeness  of  Him  in  general ;  every  society,  less  gen- 
erally ;  and  every  angel,  in  particular.  See  also  what  was  said 
above  on  this  subject,  n.  58. 


THEREFORE  EVERY  ANGEL  IS  IN  A  PERFECT  HUMAN 

FORM. 

73.  In  the  two  preceding  chapters  it  was  shown  that  heaven 
in  the  whole  complex  resembles  one  man,  and  in  like  manner 
every  society  in  heaven  ;  and  from  the  sequence  of  causes  there 
adduced,  it  follows  that  every  angel  also  is  in  the  human  form. 
As  heaven  is  a  man  in  the  greatest  form,  and  a  society  of  heaven 
in  a  less,  so  is  an  angel  in  the  least ;  for  in  the  most  perfect  form, 
which  is  the  form  of  heaven,  there  is  a  likeness  of  the  whole  in 
every  part,  and  of  every  part  in  the  whole.  The  reason  is,  be- 
cause heaven  is  a  communion,  for  it  communicates  all  its  own  to 
each  one,  and  each  one  receives  all  that  he  has  from  that  commu- 
nion. An  angel  is  a  receptacle  [of  all  heavenly  things],  and 
thence  a  heaven  in  the  least  form,  as  was  also  shown  above  in  its 
propdr  chapter.  Man,  too,  so  far  as  he  receives  heaven,  is  also  a 
receptacle,  a  heaven,  and  an  angel ;  see  above,  n.  57.  This  is  de- 
scribed in  the  Apocalypse  in  these  words :  "jfife  measured  the 
■wall  of  the  holy  Jerusalem,  a  hundred  a?id  forty-four  cubits, 
the  measure  of  a  man,  that  is,  of  an  angel."  xxi.  17.  In  this 
passage,  Jerusalem  is  the  Lord's  church,  and,  in  a  more  eminent 
sense,  heaven  ;'  the  wall  is  truth  which  protects  from  the  assault 


1  That  Jerusalem  is  the  church,  n.  402,  3654,  9166. 


ILEA  VEN  AND  HELL. 


49 


of  falses  Jind  evils  ;l  a  hundred  and  forty-four  are  all  truths  and 
goods  in  the  complex  ;2  the  measure  is  its  quality  ;3  man  is  the 
subject  in  whom  reside  all  these  things  in  general  and  particular, 
and  therefore  heaven  is  in  him  ;  and  because  an  angel  also  is  a 
man  from  these  same  things,  therefore  it  is  said,  the  measure  of 
a  man,  which  is  that  of  an  angel.  This  is  the  spiritual  sense  of 
these  words.  Without  that  sense,  who  could  understand  what  is 
meant  by  the  wall  of  the  holy  Jerusalem  being  the  measure  of  a 
man,  which  is  that  of  an  angel?* 

74.  But  to  proceed  now  to  experience.  I  have  seen  a  thous- 
and times  that  angels  are  human  forms,  or  men  ;  for  I  have  con- 
versed with  them  as  man  with  man,  sometimes  with  one  alone, 
sometimes  with  many  in  company;  nor  did  I  discover  in  their 
form  any  thing  different  from  the  form  of  man ;  and  I  have  re- 
peatedly wondered  that  they  were  such.  And  lest  it  should  be 
said  that  it  was  a  fallacy,  or  a  visionary  fancy,  I  have  been  per- 
mitted to  see  them  in  a  state  of  full  wakefulness,  when  I  was  in 
the  exercise  of  every  bodily  sense,  and  in  a  state  of  clear  percep- 
tion. I  have  also  frequently  told  them  that  men  in  the  Christian 
world  are  in  such  blind  ignorance  concerning  angels  and  spirits, 
as  to  believe  them  to  be  minds  without  form,  and  mere  thoughts, 
concerning  which  they  have  no  other  idea  than  as  of  something 
ethereal,  in  which  there  is  somewhat  vital ;  and  because  they  thus 
ascribe  to  them  nothing  human  except  a  thinking  principle,  they 


1  That  a  wall  denotes  truth  protecting  from  the  assault  of  falses  and 
evils,  n.  6419. 

3  That  twelve  denotes  all  truths  and  goods  in  the  complex,  n.  577,  2089, 
2129,  2130,  3272,  3858,  3913;  and  in  like  manner  seventy-two,  and  a  hun- 
dred and  forty-four;  since  a  hundred  and  forty-four  arises  from  twelve 
multiplied  into  itself,  n.  7973.  That  all  numbers,  in  the  Word,  signify 
things,  n.  482,  487,  647,  648,  755,  813,  1963,  1988,  2075,  2252,  3252,  4264, 
449J,  5265.  That  numbers  multiplied  signify  the  same  as  the  simple  num- 
bers from  which  they  arise  by  multiplication,  n.  5291,  5335,  5708,  7973. 

8  That  measure,  in  the  Word,  signifies  the  quality  of  a  thing  as  to  truth 
and  good,  n.  3104,  9603. 

*  Concerning  the  spiritual  or  internal  sense  of  the  Word,  see  the  tract 
On  the  White  Horse  in  the  Apocalypse,  and  the  Appendix  to  the 
article  on  the  Word,  in  that  On  the  New  Jerusalem  and  its  Heavenly 
Doctrine. 

1  c 


5'J 


HE  A  VEN  AND  HELL. 


imagine  that  they  cannot  see,  because  they  have  no  eyes  ;  nor  hear, 
because  they  have  no  ears ;  nor  speak,  because  they  have  neither 
mouth  nor  tongue.  The  angels  said  in  reply,  that  they  knew  such 
a  belief  exists  with  many  in  the  world,  and  that  it  is  the  prevail- 
ing belief  among  the  learned,  and  also,  to  their  astonishment, 
among  the  clergy.  They  also  assigned  as  a  reason  for  this,  that 
die  learned,  who  were  the  leaders,  and  who  first  broached  such 
ideas  concerning  angels  and  spirits,  thought  of  them  from  the  sen- 
sual conceptions  of  the  external  man  ;  and  they  who  diink  from 
these,  and  not  from  interior  light,  and  the  general  idea  implanted 
in  every  one,  must  of  necessity  adopt  such  fictions ;  because  the 
scnsuals  of  the  external  man  can  comprehend  only  what  is  within 
nature,  but  not  what  is  above  it,  thus  nothing  whatever  of  the 
spiritual  world.1  From  these  leaders  as  guides,  the  false  notion 
concerning  the  angels  was  communicated  to  others,  who  did  not 
think  for  themselves,  but  from  them  ;  and  they  who  first  think 
from  others,  and  make  tl*e  things  so  thought  matters  of  their 
faith,  and  afterwards  view  them  as  such  from  their  own  un- 
derstanding, can  with  difficulty  recede  from  them  ;  wherefore 
they  generally  acquiesce  in  confirming  them.  They  further  said 
that  the  simple  in  faith  and  heart  have  no  such  idea  conceruing 
the  angels,  but  think  of  them  as  heavenly  men,  because  ihey 
have  not  extinguished  by  erudition  what  was  implanted  in  them 
from  heaven,  nor  can  they  conceive  of  anything  without  a  form. 
Hence  it  is  that  angels  are  always  represented  in  temples,  both 
in  sculpture  and  painting,  as  men.  Concerning  what  is  thus 
implanted  from  heaven,  they  added,  that  it  is  the  Divine  commu- 
nicated by  influx  to  those  who  are  in  the  good  of  faith  and  life. 

75.  From  all  my  experience,  which  is  now  of  many  years,  I 
can  declare  and  affirm  that  the  form  of  the  angels  is  in  every  re- 
spect human  ;  that  they  have  faces,  eyes,  ears,  breasts,  arms, 

That  man,  unless  he  be  elevated  above  the  sensual  principles  of  the 
external  man,  makes  little  progress  in  wisdom,  n.  5089.  That  a  wise  man 
thinks  above  those  sensual  principles,  n.  50S9,  5094.  That  when  man  is 
elevated  above  those  sensual  principles,  he  comes  into  a  clearer  ligtkC,  and 
at  length  into  heavenly  light,  n.  6183,  6313,  6315,  9407,  9730,  9922.  That 
elevation  and  abstraction  from  those  sensual  principles  was  known  to  the 
micients,  n.  6313. 


HE  A  VEN  AND  HELL. 


5< 


hands,  feet ;  that  they  see,  hear,  and  converse  with  each  othci  ; 
in  a  word,  that  they  lack  nothing  which  hclongs  to  man,  except 
the  material  hody.  I  have  seen  them  in  a  light,  which  exceeds 
by  many  degrees  the  noon-day  light  of  the  world  ;  and  in  that 
light  I  observed  all  parts  of  their  faces  more  distinctly  and  clearly 
than  ever  I  did  the  face  of  men  on  earth.  I  have  also  been  per- 
mitted to  see  an  angel  of  the  inmost  heaven.  His  countenance 
was  brighter  and  more  resplendent  than  the  faces  of  the  angels 
of  the  inferior  heavens.  I  examined  him  closely,  and  his  form 
was  perfectly  human. 

76.  It  is,  however,  to  be  observed,  that  angels  cannot  be  seen 
by  man  with  his  bodily  eyes,  but  with  the  eyes  of  the  spirit 
which  is  within  him  ;l  because  the  spirit  is  in  the  spiritual  world, 
and  all  things  of  the  body  are  in  the  natural  world.  Like  sees 
like,  because  from  like.  Besides,  every  one  knows  that  the  organ 
of  bodily  vision,  which  is  the  eye,  is  so  gross  that  it  cannot  see 
even  the  smaller  things  of  nature  except  by  the  aid  of  optical 
glasses  ;  much  less,  then,  can  it  discern  those  which  are  above  the 
sphere  of  nature,  as  are  all  things  in  the  spiritual  world  :  never- 
theless, these  are  seen  by  man  when  he  is  withdrawn  from  the 
bodily  sight,  and  the  sight  of  his  spirit  is  opened.  This  is  ef- 
fected in  a  moment,  when  it  pleases  the  Lord  that  man  should 
see  spiritual  things.  And  then  he  is  not  aware  but  that  he 
sees  them  with  the  eyes  of  the  body.  Thus  angels  were  seen  by 
Abraham,  Lot,  Manoah,  and  the  prophets.  Thus  the  Lord  also 
was  seen  by  His  disciples  after  His  resurrection  ;  and  in  like 
manner,  too,  have  angels  been  seen  by  me.  The  prophets  were 
called  seers,  and  men  whose  eyes  were  open, — 1  Sam.  ix.  9 ; 
Numb.  xxiv.  3, — because  they  saw  with  the  eyes  of  the  spirit ; 
and  the  opening  of  this  spiritual  sight  was  called  opening  the 
eyes.  This  was  the  case  with  the  servant  of  Elisha,  of  whom 
we  read,  "  Elisha  prayed  and  said,  Jehovah,  open,  I  pray 
thee,  his  eyes,  that  he  may  see :  and  Jehovah  opened  the  eyes 
of  the  young  man,  and  he  saw ;  and  behold,  the  mountain  was 


1  That  man,  as  to  his  interiors,  is  a  spirit,  n.  1594.  And  that  the  spirit 
is  the  man  himself,  and  that  the  body  lives  from  it,  n.  447,  4622,  6054. 


52 


IIEA  VEN  AND  HELL. 


full  of  horses  and  chariots  of  fre  round  about  Elisha."  2 
Kings  vi.  17. 

77.  Good  spii'its,  with  whom  I  have  also  conversed  on  this 
subject,  were  deeply  grieved  that  there  should  be  such  ignorance 
within  the  church  concerning  the  nature  of  heaven,  and  concern- 
ing spirits  and  angels  ;  and  being  displeased,  they  charged  me  by 
all  means  to  make  it  known,  that  they  are  not  formless  minds, 
nor  ethereal  breaths,  but  that  they  are  men  in  form,  and  that  they 
see,  hear,  and  feel,  the  same  as  men  in  the  world.1 


IT  IS  FROM  THE  DIVINE  HUMAN  OF  THE  LORD,  THAT  THE 
WHOLE  HEAVEN  AND  EVERY  PART  OF  IT  RESEMBLES  A 
MAN. 

78.  That  heaven  in  the  whole  and  in  every  part  resembles  a 
man,  because  it  exists  from  the  Divine  Human  of  the  Lord,  follows 
as  a  conclusion  from  all  that  has  been  said  and  shown  in  the  pre- 
ceding chapters  ;  for  it  was  shown,  I.  That  the  Lord  is  the  God 
of  heaven.  II.  That  the  Divine  of  the  Lord  makes  heaven. 
III.  That  heaven  consists  of  innumerable  societies ;  and  that 
every  society  is  a  heaven  in  a  less  form,  and  every  angel  in  the 
least.  IV.  That  the  whole  heaven  in  one  complex  resembles 
one  man.  V.  That  every  society  in  the  heavens  also  resembles 
one  man.  VI.  That  hence  every  angel  is  in  a  perfect  human 
form.  Tbcse  propositions  all  lead  to  the  conclusion,  that  the 
Divine  which  makes  heaven  is  human  in  form.  That  this  is  the 
Divine  Human  of  the  Lord,  may  be  still  more  clearly  seen,  be- 


1  That  every  angel,  because  he  is  a  recipient  of  divine  order  from  the 
Loid,  is  in  a  human  form,  perfect  and  beautiful  according  to  the  measure 
of  his  receptivity,  n.  322,  1SS0,  iS8i,  3633,  3S04,  4622,  4735,  4797,  49S5, 
5199,  5530,  6054,-9879,  10177,  10594.  That  the  divine  truth  is  the  prin- 
ciple by  which  order  is  effected,  and  that  the  divine  good  is  the  essential 
of  order,  n.  2451,  3166,  4390,  4409,  5232,  7256,  10122,  10555. 


HEAVEN  AND  HELL. 


53 


cause  in  a  compendious  form,  from  the  extracts  which  are  given 
as  a  corollary  to  this  chapter  from  the  Arcana  Ccelestia.  That 
the  Lord's  Humanity  is  Divine,  and  not  merely  human,  as  the 
church  at  this  day  believes,  may  also  be  seen  from  those  extracts, 
as  well  as  from  those  at  the  end  of  the  chapter  on  the  Lord,  in 
the  work  On  the  New  Jerusalem  and  its  heavenly  Doc- 
trine. 

79.  The  truth  of  this  has  been  made  evident  to  me  from  much 
experience,  of  which  something  shall  now  be  told.  No  angel 
in  all  the  heavens,  ever  conceives  of  the  Divine  under  any  other 
than  the  human  form  ;  and  what  is  wonderful,  those  in  the  supe- 
rior heavens  are  unable  to  think  otherwise  of  the  Divine.  This 
necessity  of  their  thought  flows  from  the  Divine  itself,  and  also 
from  the  form  of  heaven,  according  to  which  their  thoughts  ex- 
tend themselves  around  ;  for  every  thought  which  the  angels 
have,  has  extension  into  heaven,  and  their  intelligence  and  wis- 
dom is  in  proportion  to  that  extension.  Hence  it  is  that  all  there 
acknowledge  the  Lord,  because  in  Him  alone  is  the  Divine  Hu- 
man. These  things  have  not  only  been  told  me  by  the  angels, 
but  it  has  also  been  given  me  to  perceive  them,  when  I  have  been 
elevated  into  the  interior  sphere  of  heaven.  Hence  it  is  evident, 
that  the  wiser  the  angels  are,  the  more  clearly  do  they  perceive 
this  truth  ;  and  hence  it  is  that  the  Lord  appears  to  them  ;  for  the 
Lord  appears  in  a  Divine-angelic  form,  which  is  the  human,  to 
those  who  acknowledge  and  believe  in  a  visible  Divine,  but  not 
to  those  who  acknowledge  and  believe  in  an  invisible  Divine  ;  for 
the  former  can  see  their  Divine,  but  the  latter  cannot. 

80.  Because  the  angels  have  no  conception  of  an  invisible 
Divine,  which  they  call  a  Divine  without  form,  but  of  a  visible 
Divine  in  a  human  form,  therefore  it  is  common  with  them  to 
say,  that  the  Lord  alone  is  Man,  and  that  they  are  men  from 
Him  ;  and  that  every  one  is  a  man  so  far  as  he  receives  the  Lord. 
By  receiving  the  Lord,  they  understand  receiving  good  and  truth 
which  are  from  Him,  since  the  Lord  is  in  His  own  good  and 
His  own  truth.  This  also  they  call  intelligence  and  wisdom. 
They  say  that  every  one  knows  that  intelligence  and  wisdom 
make  the  man,  and  not  the  face  without  them.  This  is  manifest 
also  from  the  angels  of  the  interior  heavens  ;  because  they  are  in 


54 


HEA  VEN  AND  HELL. 


good  and  truth  from  the  Lord,  and  thence  in  wisdom  and  intelli- 
gence, they  are  therefore  in  the  most  beautiful  and  most  perfect 
human  form ;  whilst  the  angels  of  the  inferior  heavens  are  in  a 
form  less  perfect  and  less  beautiful.  It  is  the  opposite  in  hell ; 
those  there,  when  viewed  in  the  light  of  heaven,  scarcely  appear 
as  men,  but  as  monsters ;  for  they  are  not  in  good  and  truth,  but 
in  evil  and  the  false,  and  thence  in  the  opposites  of  intelligence 
and  wisdom  ;  wherefore  also  their  life  is  not  called  life,  but  spir- 
itual death. 

8"  Because  the  whole  heaven  and  every  part  of  it  resembles  a 
man  from  the  Divine  Human  of  the  Lord,  therefore  the  angels 
say  that  they  are  in  the  Lord,  and  some  that  they  are  in  His 
body,  by  which  they  mean  that  they  are  in  the  good  of  His  love  ; 
as  the  Lord  Himself  also  teaches,  where  He  says :  '''•Abide  in 
Me,  and  I  in  you.  As  the  branch  cannot  bear  J~ruit  of  itself 
except  it  abide  hi  the  vine,  no  ?nore  can  ye,  except  ye  abide  i?z 
Me;— for  without  Me  ye  can  do  nothing. —  Continue  ye  in  My 
love :  if  ye  keep  my  commandments,  ye  shall  abide  in  My 
love."    John  xv.  4  to  10. 

82.  Such  being  the  conception  of  the  Divine  in  the  heavens, 
it  is  therefore  implanted  in  every  man  who  receives  any  influx 
from  heaven,  to  think  of  God  under  a  human  shape.  So  thought 
the  ancients,  and  so  the  moderns  likewise  think,  both  those  with- 
out and  those  within  church.  The  simple  see  Him  in  thought  as 
an  old  man  encompassed  with  brightness.  But  all  those  have 
extinguished  this  implanted  perception,  who  have  removed  the 
heavenly  influx  by  their  self-derived  intelligence,  or  by  a  life  of 
evil.  They  who  have  extinguished  it  by  self-derived  intelligence, 
are  not  willing  to  acknowledge  any  but  an  invisible  God ;  but 
they  who  have  extinguished  it  by  a  life  of  evil,  are  not  willing 
to  acknowledge  any  God.  Nor  is  cither  class  aware  that  any 
such  implanted  perception  exists,  because  it  no  longer  exists  with 
them  ;  when  yet  this  is  the  Divine  celestial  itself,  which  prima- 
rily flows  from  heaven  into  man,  because  man  was  born  for 
heaven,  and  no  one  enters  heaven  without  an  idea  of  the  Dirine. 

83.  Hence  it  follows,  that  one  who  has  no  true  idea  of  heaven, 
that  is,  of  the  Divine  from  whom  heaven  exists,  cannot  be  eleva- 
ted to  the  first  threshold  of  heaven.    As  soon  as  he  approaches 


JIEA  VEN  AND  HELL. 


55 


it,  he  is  sensible  of  a  resistance  and  a  strong  repulsion.  The 
reason  is,  because  his  interiors,  which  ought  to  receive  htaven, 
are  closed,  since  they  are  not  in  the  form  of  heaven  ;  yea,  the 
nearer  he  approaches  heav  en,  the  more  tightly  are  they  closed. 
Such  is  the  lot  of  those  within  the  church  who  deny  the  Lord, 
and  who,  like  the  Socinians,  deny  His  Divinity.  But  what  is  the 
Jot  of  those  who  arc  born  out  of  the  church,  to  whom  the  Lord 
is  not  known  because  they  have  not  the  Word,  will  be  seen  in 
v,  bat  follows. 

84.  That  the  ancients  had  an  idea  of  the  Human  [linked  with 
their  idea]  of  the  Divine,  is  manifest  from  the  appearances  of  the 
Divine  to  Abraham,  Lot,  Joshua,  Gideon,  Manoah,  his  wife,  and 
others,  who,  although  they  saw  God  as  a  man,  still  adored  Him 
as  the  God  of  the  universe,  calling  liim  the  God  of  heaven  and 
earth,  and  Jehovah.  That  it  was  the  Lord  who  was  seen  by 
Abraham,  He  Himself  teaches  in  John,  chap.  viii.  56  ;  that  it 
was  He,  also,  who  was  seen  by  the  rest,  is  evident  from  the 
Lord's  words,  "  That  no  one  has  seen  the  Father,  and  His 
shape,  and  heard  His  voice"  John,  chap.  i.  iS  ;  v.  37. 

85.  But  that  God  is  a  Man,  can  with  difficulty  be  comprehended 
by  those  who  judge  everything  from  the  sensual  conceptions  of 
the  external  man  ;  for  the  sensual  man  cannot  think  of  the  Di- 
vine, except  from  the  world  and  the  objects  therein  ;  thus  he  can- 
not think  otherwise  of  a  Divine  and  Spiritual  Man,  than  as  of  a 
corporeal  and  natural  one  :  hence  he  concludes  that,  if  God  were 
a  Man,  He  would  be  as  large  as  the  universe  ;  and  if  He  ruled 
heaven  and  earth,  He  would  do  it  by  means  of  many  subordinate 
officers,  after  the  manner  of  kings  in  the  world.  If  he  were  told, 
that  in  heaven  there  is  no  extension  of  space  as  in  the  world,  he 
would  not  at  all  comprehend  it ;  for  he  who  thinks  solely  from 
nature  and  its  light,  thinks  of  no  other  sort  of  extension  than 
that  which  is  visible  before  him.  But  people  commit  a  great 
mistake  wThen  they  think  in  this  manner  concerning  heaven. 
Extension  there  is  not  like  extension  in  the  world.  Extension  in 
the  woild  is  determinate,  and  therefore  measurable  ;  but  in  hea- 
ven extension  is  not  determinate,  and  therefore  not  measurable. 
But  more  will  be  said  hereafter  about  extension  in  heaven,  when 
we  come  to  treat  of  space  and  time  in  the  spiritual  world.  Be- 


56 


HE  A  VEN  AND  HELL. 


sides,  every  one  knows  how  far  the  sight  of  the  eye  extends,  even 
to  the  sun  and  stars  which  are  so  far  distant.  He  who  thinks 
more  deeply  knows  also  that  the  internal  sight,  which  is  that  of 
the  thought,  reaches  still  further,  and  hence  that  a  still  more  in- 
terior sight  must  have  a  still  wider  range.  What  then  must  be 
the  Divine  sight,  which  is  the  inmost  and  highest  of  all  ?  Since 
the  thoughts  are  capable  of  such  extension,  therefore — as  has 
been  shown  in  preceding  chapters — all  things  of  heaven  are  com- 
municated with  every  one  there,  consequently  all  things  of  the 
Divine  which  makes  heaven  and  fills  it. 

86.  .The  inhabitants  of  heaven  are  astonished  that  men  should 
imagine  themselves  intelligent,  who  think  of  an  invisible  Being, 
that  is,  of  a  Being  incomprehensible  under  any  form,  when  they 
think  of  God  ;  and  that  they  should  call  those  not  intelligent  and 
even  simple,  who  think  otherwise  ;  when  yet  the  contrary  is  the 
truth.  They  suggest,  that  if  those  who  imagine  themselves  intel- 
ligent because  they  think  God  has  no  form,  would  examine  them- 
selves, would  they  not  find  that  they  regard  nature  as  God,  some  of 
them  nature  as  manifest  to  the  sight,  others  nature  in  her  invisible 
recesses?  And  are  they  so  blind  as  not  to  know  what  God  is, 
what  an  angel  is,  what  a  spirit  is,  what  their  own  soul  is  which  is 
to  live  after  death,  what  the  life  of  heaven  in  man  is,  and  many 
other  things  of  intelligence?  When  yet  those  whom  they  call 
simpletons  know  all  these  things  in  some  measure.  Their  idea  is, 
that  God  is  the  Divine  in  a  human  form  ;  that  an  angel  is  a  hea- 
venly man  ;  that  their  own  soul,  which  is  to  live  after  death, 
is  like  an  angel ;  and  that  the  life  of  heaven  in  man  is  to  live  ac- 
cording to  the  divine  precepts.  These,  therefore,  the  angels  call 
intelligent,  and  fitted  for  heaven  ;  but  the  others,  on  the  contrary, 
not  intelligent.1 


•Extracts  from  the  Arcana  Ccf.lestia,  concerning  the  Lord  and  ctn- 
cerning  His  Divine  Human. 

That  the  Divine  was  in  the  Lord  from  His  very  conception,  n.  4641, 
4963,  5041,  5157,  6716,  10125.  That  Divine  seed  was  in  the  Lord  alone,  n. 
143S.  That  His  soul  was  Jehovah,  n.  1999,  2004,  2005,  2018,  2025.  That 
thus  the  inmost  of  the  Lord  was  the  Divine  Itself,  and  that  the  clothing 
was  from  the  mother,  n.  5041.    That  the  Divine  Itself  was  the  Esse  of  the 


IIEA  VEN  AND  HELL. 


57 


THERE  IS  A  CORRESPONDENCE  OF  ALL  THINGS  OF  HEAVEN, 
WITH  ALL  THINGS  OF  MAN. 

87.  It  is  unknown  at  this  day  what  correspondence  is.  This 
ignorance  arises  from  various  causes,  the  chief  of  which  is,  that 

Lord's  life,  from  which  the  Human  afterwards  went  forth,  and  was  made 
the  Existere  from  that  Esse,  n.  3194,  3210,  10269,  10372. 

That  within  the  church,  where  the  Word  is,  by  which  the  Lord  is 
known,  the  Divine  of  the  Lord  ought  not  to  be  denied,  nor  the  Holy 
[Spirit]  proceeding  from  Him,  n.  2359.  That  they  within  the  church  who 
do  not  acknowledge  the  Lord,  have  no  conjunction  with  the  Divine,  but 
that  it  is  otherwise  with  those  who  are  out  of  the  church,  n.  10205.  That 
it  is  an  essential  of  the  church  to  acknowledge  the  Divine  of  the  Lord, 
and  His  union  with  the  Father,  n.  10083,  10112,  10370,  10728,  10730, 
10S16,  10817,  10S18,  10820. 

That  the  glorification  of  the  Lord  is  the  subject  treated  of  in  many  pas- 
sages of  the  Word,  n.  10828 ;  and  that  this  subject  is  everywhere  treated 
of  in  the  internal  sense  of  the  Word,  n.  2249,  2523,  3245.  That  the  Lord 
glorified  His  Human,  but  not  the  Divine,  because  the  Divine  was  glorified 
in  Itself,  n.  10057.  That  the  Lord  came  into  the  world  that  He  might  glo- 
rify His  Human,  n.  3637,  42S6,  9315.  That  the  Lord  glorified  His  Human 
by  the  divine  love  which  was  in  Him  from  conception,  n.  4727.  That  the 
love  of  the  Lord  toward  the  universal  human  race,  was  the  life  of  the 
Lord  in  the  world,  n.  2253.  That  the  Lord's  love  transcends  all  human 
understanding,  n.  2077.  That  the  Lord  saved  the  human  race  by  glorify- 
ing His  Human,  n.  41S0,  10019,  10152,  10655,  IO°59>  10828.  That  other- 
wise the  whole  human  race  would  have  perished  in  eternal  death,  n.  1676. 
Concerning  the  state  of  the  Lord's  glorification  and  humiliation,  n.  1785, 
1999,  2159,  6866.  That  glorification,  when  predicated  of  the  Lord,  denotes, 
the  uniting  of  His  Human  with  His  Divine,  and  that  to  glorify  is  to  make 
Divine,  n.  1603,  10053,  10828.  That  the  Lord,  when  he  glorified  His  Hu- 
man, put  off  all  the  human  derived  from  the  mother,  until  at  length  He 
was  not  her  son,  n.  2159,  2574,  2649,  3036,  10830. 

That  the  Son  of  God  from  eternity  was  the  divine  truth  in  heaven,  n. 
(2628),  (2798),  2803,  3195,  3704.  That  the  Lord  also  made  His  Human 
divine  truth  from  the  divine  good  which  was  in  Him,  when  He  was  in  the 
world,  n.  2S03,  3194,  3195,  3210,  6716,  6864,  7014,  7499,  8127,  8724,  9199 
That  the  Lord  at  that  time  arranged  all  things  appertaining  to  Himself 
into  a  celestial  form,  which  is  according  to  divine  truth,  n.  1928,  3633. 
That  on  this  account  the  Lord  was  called  the  Word,  which  is  divine  truth, 
n.  2533,  2818,  2S59,  2S94>  3393>  3712-  That  the  Lord  alone  had  perception 
8  c* 


5- 


HE  A  VEN  AND  HELL. 


man  has  removed  himself  from  heaven  by  the  love  of  self  and 
the  world  ;  for  he  who  loves  himself  and  the  world  above  all  else, 


and  thought  from  Himself,  and  above  all  angelic  perception  and  thought, 
n.  1904,  1914.  1919- 

That  the  Lord  united  the  divine  truth,  which  was  Himself,  with  the  di- 
vine good,  which  was  in  Himself,  n.  10047,  io052>  10076.  That  the  union 
was  reciprocal,  n.  2004,  10067.  That  the  Lord,  when  He  departed  from 
the  world,  made  His  Human  also  divine  good,  n.  3194,  3210,  6S64,  7499, 
S724.  9199.  10076.  That  this  is  meant  by  His  coming  forth  from  the 
Father  and  returning  to  the  Father,  n.  3736,  3210.  That  thus  He  was 
made  one  with  the  Father,  n.  2751,  3704,  4766.  That  since  that  union, 
divine  truth  proceeds  from  the  Lord,  n.  3704.  3712.  3969,  4577,  5704,  7499, 
8127.  S241.  9199.  939S.  In  what  manner  divine  truth  proceeds,  illustrated, 
n.  7270.  9407.  That  the  Lord,  by  His  own  proper  power,  united  the  Hu- 
man with  the  Divine,  n.  1616,  1749,  1752,  1S13.  1921,  2025,  2026,  2523,  3141, 
5005,  5045,  6716.  That  hence  it  may  be  manifest,  that  the  Human  of  the 
Lord  was  not  as  the  human  of  another  man,  because  He  was  conceived 
from  the  Divine  Itself,  n.  10125,  10S26.  That  His  union  with  the  Father, 
from  whom  He  had  His  soul,  was  not  like  a  union  between  two  persons, 
but  like  that  of  soul  and  body,  n.  3737,  10S24. 

That  the  most  ancient  people  could  not  adore  the  Divine  Esse,  but  the 
Divine  Existere,  which  is  the  Divine  Human,  and  that  the  Lord,  therefore, 
came  into  the  world,  that  He  might  be  made  the  Divine  Existere  from  the 
Divine  Esse,  n.  46S7.  5321.  That  the  ancients  acknowledged  the  Divine, 
because  He  appeared  to  them  in  a  human  form,  and  that  this  was  the  Di- 
vine Human,  n.  51 10.  5663.  6S46,  10737.  That  the  Infinite  Esse,  could  not 
flow  into  heaven  with  the  angels,  nor  with  men,  except  through  the  Di- 
vine Human,  n.  (1646),  1990.  2016.  2034.  That  in  heaven  no  other  Divine 
is  perceived  but  the  Divine  Human,  n.  6475,  9303,  (93S7),  10067.  That 
the  Divine  Human  from  eternity  was  the  divine  truth  in  heaven,  and'  the 
Divine  passing  through  heaven,  thus  the  Divine  Existere,  which  after- 
wards, in  the  Lord,  was  made  the  Divine  Esse  by  itself,  from  which  is  the 
Divine  Existere  in  heaven,  n.  3061,  62S0,  6SS0,  10579.  What  was  the  qual- 
ity of  the  state  of  heaven  before  the  coming  of  the  Lord,  n.  6371,  6372, 
6373.  That  the  Divine  was  not  perceptible  except  when  it  had  passed 
through  heaven,  n.  69S2.  6996,  7004. 

That  the  inhabitants  of  all  the  earths  adore  the  Divine  under  a  human 
form,  thus  the  Lord,  n.  6700,  S541  to  S547,  10736,  10737,  10738.  That  they 
rejoice  when  they  hear  that  God  was  actually  made  a  Man,  n.  9361. 
That  the  Lord  receives  all  who  are  in  good,  and  who  adore  the  Divine 
under  a  human  form,  n.  9359.  That  God  cannot  be  thought  of  except  in 
a  human  form,  and  that  what  is  incomprehensible  falls  into  no  idea,  and 
therefore  is  no  object  of  faith,  n.  9359.  9972.    That  man  is  capable  of  \\or» 


HE  A  VEN  AND  HELL. 


59 


^ares  only  for  worldly  things,  because  they  please  the  external 
senses,  and  delight  the  carnal  appetite  ;  and  has  no  concern  about 


sliiping  what  he  has  some  idea  of.  but  not  what  he  has  no  idea  of,  n.  4733, 
5110,5633,  7211,  9356,  10067.  That,  therefore,  by  the  generality  in  the 
universal  terrestrial  globe,  the  Divine  is  worshiped  under  a  human  form, 
and  that  this  is  the  effect  of  influx  from  heaven,  n.  10159.  That  all  who 
are  in  good  as  to  life,  when  they  think  of  the  Lord,  think  of  the  Divine 
Human,  and  not  of  the  Human  separate  from  the  Divine.  It  is  otherwise 
with  those  who  are  not  in  good  as  to  life,  n.  2326,  4724,  4731,  4766,  8S7S, 
9193,  9iyS.  That  in  the  church  at  this  day,  they  who  are  in  evil  as  to  life, 
and  al>o  they  who  are  in  faith  separate  from  charity,  think  of  the  Human 
of  the  Lord  without  the  Divine,  and  likewise  do  not  comprehend  what  the 
Divine  Human  is;  and  the  reasons  therof,  n.  3212,  3241,  46S9,  4692,  4724, 
4731,  5321,  (6372),  SS7S.  9193,  919S.  That  the  Human  of  the  Lord  is  Di- 
vine, because  from  the  Esse  of  the  Father,  which  was  His  soul,  illustrated 
by  the  likeness  of  the  father  in  the  children,  n.  10269,  (10372),  10S23;  and 
because  it  was  from  the  divine  love,  which  was  the  very  Esse  of  His  life 
from  conception,  n.  6S72.  That  every  man  is  such  as  his  love  is,  and  that 
he  is  his  own  love,  n.  6S72,  10177,  10284.  That  the  Lord  made  all  the 
Human,  both  internal  and  external,  Divine,  n.  1603,  1815,  1902,  1926,  2093, 
2S03.  That  therefore  He  rose  again  as  to  the  whole  bodj-,  differently  from 
any  man,  n.  1729,  20S3,  5078,  10S25. 

That  the  Human  of  the  Lord  is  Divine,  is  acknowledged  from  His  om- 
nipresence in  the  Holy  Supper,  n.  2343,  (2359)  ;  and  from  His  transfigura- 
tion before  His  three  disciples,  n.  3212;  and  also  from  the  Word  of  the 
Old  Testament,  in  that  it  is  called  God,  n.  10154;  and  Jehovah,  n.  (1603). 
1736,  1S15,  1902,  2921,  3035,  5110,  62S1,  6303,  8S64,  9194,  9315.  That  a  dis- 
tinction is  made  in  the  sense  of  the  letter  between  the  Father  and  the 
Son,  or  between  Jehovah  and  the  Lord,  but  not  in  the  internal  sense  of 
the  Word,  in  which  the  angels  of  heaven  are,  n.  3035.  That  in  the  Chris- 
tian world  the  Human  of  the  Lord  has  been  declared  to  be  not  Divine, 
and  that  this  was  done  in  a  council  for  the  sake  of  the  Pope,  that  he  might 
be  acknowledged  as  His  vicar,  n.  473S. 

That  Christians  were  examined  in  the  other  life  as  to  the  idea  they  en- 
tertained concerning  one  God,  and  that  it  was  found  they  had  an  idea  of 
three  Gods,  r..  2329.  5256,  10736,  10737,  1073S,  10S21.  That  a  Trinity,  or 
Divine  Trine,  may  be  conceived  of  in  one  person,  and  thus  one  God,  but  not 
in  three  persons,  n.  10738,  10S21,  10S24.  That  a  Divine  Trine  in  the  Lord 
is  acknowledged  in  heaven,  n.  14,  15,  1729,  2005,  5256,  9303.  That  the 
Trine  in  the  Lord  is  the  Divine  Itself,  which  is  called  the  Father,  the  Di- 
vine Human,  which  is  called  the  Son,  and  the  Divine  Proceeding  which  is 
called  the  Holy  Spirit,  and  that  this  Divine  Trine  is  one.  n.  2149,  2156, 
22SS.  2327,  2329,  2447,  3704,  6993,  7182,  1073S,  10S22,  10823.    That  the 


6o 


HE  A  VEX  AND  HELL. 


spiritual  things,  because  they  please  the  internal  senses,  and 
delight  the  rational  mind  ;  wherefore  such  men  reject  spiritual 
things,  saying  they  are  too  high  for  their  comprehension.  It  was 
otherwise  with  the  ancients.  To  them  the  science  of  correspon- 
dences was  the  chief  of  all  sciences.  By  means  of  this  they  ac- 
quired intelligence  and  wisdom,  and  those  who  were  of  the 
church  had  communication  with  heaven  ;  for  the  science  of  cor- 
respondences is  an  angelic  science.  The  most  ancient  people, 
who  were  celestial  men,  actually  thought  from  correspondence 


Lord  Himself  teaches  that  the  Father  and  He  are  one.  n.  1729,  2004,  2005, 
201S.  2025.  2751.  3704.  3736,  4766:  and  that  the  Holy  Spirit  proceeds  from 
Him,  and  is  His,  n.  3969.  4673,  67SS,  6993.  7499,  S127,  S302,  9199,  (922S), 
9229,  9270,  9407,  9S1S,  9S20,  10330. 

That  the  Divine  Human  flows  into  heaven,  and  makes  heaven,  n.  303S. 
That  the  Lord  is  the  all  in  heaven,  and  that  He  is  the  life  of  heaven,  n. 
7211,  (912S).  That  the  Lord  dwells  in  the  angels  in  what  is  His  own,  n. 
933S.  10125,  10I5Ii  IOI57-  That  hence  they  who  are  in  heaven  are  in  the 
Lord,  n.  3637,  3638.  That  the  conjunction  of  the  Lord  with  the  angels  is 
according  to  their  reception  of  the  good  of  love  and  of  charity  from  Him, 
n.  904,  419S,  4205,  4211,  4220,  (62S0),  6S32,  7042,  SS19,  9680,  96S2,  96S3, 
(10106),  (10S11).  That  the  universal  heaven  has  reference  to  the  Lord,  n. 
551,  552.  That  the  Lord  is  the  common  centre  of  heaven,  n.  3633.  That 
all  in  heaven  turn  themselves  to  the  Lord,  who  is  above  the  heavens,  n. 
9S2S.  10130,  101S9.  That,  nevertheless,  the  angels  do  not  turn  themselves 
to  the  Lord,  but  the  Lord  turns  them  to  Himself,  n.  101S9.  That  the  pres- 
ence of  the  angels  is  not  with  the  Lord,  but  the  presence  of  the  Lord  with 
the  angels,  n.  9415.  That  in  heaven  there  is  no  conjunction  with  the  Di- 
vine Itself,  but  with  the  Divine  Human,  n.  421 1,  4724,  (5633). 

That  heaven  corresponds  with  the  Divine  Human  of  the  Lord,  and  that 
hence  the  universal  heaven  is  as  one  man.  and  that  on  this  account  hea- 
ven is  called  the  Grand  Man.  n.  2996,  2998,  3624  to  3649,  3741  to  3745, 
{625.  That  the  Lord  is  the  only  Man,  and  that  they  only  are  men  who 
receive  what  is  Divine  from  Him.  n.  1S94.  That  so  far  as  they  receive, 
so  far  they  are  men,  and  images  of  Him,  n.  S547.  That  therefore  the 
angels  are  forms  of  love  and  charity  in  a  human  form,  and  that  this  is 
from  the  Lord,  n.  3804,  4735,  4797,  4985,  5199.  5530,  9S79,  10177. 

That  the  universal  heaven  is  the  Lord's,  n.  2751.  7086.  That  He  has  all 
power  in  the  heavens  and  in  the  earths,  n.  1607.  100S9.  10S27.  That  the 
Lord  rules  the  universal  heaven,  and  that  He  also  rules  all  things  which 
thence  depend,  thus  all  things  in  the  world,  n.  2026,  2027,  4523,  4524. 
That  the  Lord  alone  has  the  power  of  removing  the  hells,  of  withholding 
from  evils,  and  of  holding  in  good,  thus  of  saving,  n.  10019. 


1IEA  VEN  AND  HELL. 


6 1 


as  do  the  angels ;  for  this  reason  also  they  conversed  with  the 
angels  ;  and  for  the  same  reason  the  Lord  often  appeared  to  them 
and  instructed  them.  But  that  science  is  now  so  entirely  lost, 
that  it  is  not  known  what  correspondence  is.1 

88.  Without  a  knowledge  of  correspondence,  no  clear  under- 
standing can  be  had  of  the  spiritual  world ;  of  its  influx  into  the 
natural  world  ;  of  the  relation  of  the  spiritual  to  the  natural ; 
of  the  spirit  of  man,  which  is  called  the  soul ;  of  the  operation 
of  the  soul  upon  the  body  ;  and  of  the  state  of  man  after  death  ; 
therefore  it  is  necessary  to  explain  the  nature  of  correspondence, 
and  thus  prepare  the  way  for  what  is  to  follow. 

89.  First,  I  will  explain  what  correspondence  is.  The  whole 
natural  world  corresponds  to  the  spiritual  world  ;  not  only  the 
natural  world  in  general,  but  also  every  particular  part  thereof. 
Wherefore, whatever  exists  in  the  natural  world  from  the  spiritual, 
is  said  to  be  the  correspondent  [of  that  from  which  it  exists]. 
It  is  to  be  observed  that  the  natural  world  exists  and  subsists 
from  the  spiritual  world,  precisely  as  an  effect  from  its  efficient 
cause.  All  that  is  called  the  natural  world  which  lies  beneath 
the  sun,  and  receives  therefrom  heat  and  light ;  and  the  things  of 
this  world  are  all  those  which  thence  subsist.  But  the  spiritual 
world  is  heaven  ;  and  the  things  of  that  world  are  all  those  which 
are  in  the  heavens. 

90.  Since  man  is  a  heaven  and  also  a  world  in  the  least  form 
after  the  image  of  the  greatest,  (see  above,  n.  57),  therefore  there 
is  both  a  spiritual  and  a  natural  world  belonging  to  him.  The 
interiors  which  belong  to  his  mind,  and  have  relation  to  under- 
standing and  will,  constitute  his  spiritual  world  ;  but  the  exte- 
riors which  belong  to  his  body,  and  have  relation  to  its  senses 
and  actions,  constitute  his  natural  world.  Whatever  therefore 
in  his  natural  world,  that  is,  in  his  body  and  its  senses  and  ac- 
tions, exists  from  his  spiritual  world,  that  is,  from  his  mind  and 
its  understanding  and  will,  is  called  correspondent. 

1  How  far  the  science  of  correspondences  excels  other  sciences,  n.  4.280. 
That  the  chief  science  among  the  ancients  was  the  science  of  correspon- 
dences, but  that  at  this  day  it  is  obliterated,  n.  3021,  3419,  4280,  4749,  4S44, 
4964,  4966,  6004,  7729,  10252.  That  with  the  orientals,  and  in  Egypt,  the 
science  of  correspondences  flourished,  n.  5702,  6692,  7097,  7779,  9391,  10407 


62 


HEA  VEX  AXD  HELL. 


91.  The  nature  of  correspondence  may  be  seen  from  the  hu 
man  face.  In  a  face  which  has  not  been  taught  to  dissemble,  all 
the  affections  of  the  mind  appear  visibly  in  a  natural  form,  as  in 
their  type  ;  hence  the  face  is  called  the  index  of  the  mind.  Thus 
man's  spiritual  world  is  apparent  in  his  natural  world.  In  like 
manner  the  thoughts  of  his  understanding  are  manifested  in  his 
speech,  and  the  determinations  of  his  will  in  the  gestures  of  his 
body.  Those  things,  therefore,  which  occur  in  the  body,  whether 
it  be  in  the  face,  the  speech,  or  the  gestures,  are  called  corres- 
pondences. 

92.  From  these  considerations  may  also  be  seen  what  the  in- 
ternal man  is,  and  what  the  external ;  namely,  that  the  internal 
is  that  which  is  called  the  spiritual  man,  and  the  external  is  that 
which  is  called  the  natural  man  ;  also  that  one  is  distinct  from 
the  other,  as  heaven  from  the  world  ;  and  likewise,  that  all  things 
which  are  done  and  exist  in  the  external  or  natural  man,  are 
done  and  exist  from  the  internal  or  spiritual  man. 

93.  Thus  far  concerning  the  correspondence  of  the  internal  or 
spiritual  man  with  the  external  or  natural.  I  shall  now  treat  of 
the  correspondence  of  the  whole  heaven  witli  every  part  of  man. 

94.  It  has  been  shown  that  the  universal  heaven  resembles 
one  man,  that  it  is  in  the  form  of  a  man,  and  is  therefore  called 
the  Grand  Man.  It  has  also  been  shown  that  the  angelic  soci- 
eties, whereof  heaven  consists,  are  thence  arranged  like  the 
members,  organs,  and  viscera,  in  man  ;  so  that  some  are  in  the 
head,  some  in  the  breast,  some  in  the  arms,  and  some  in  every 
particular  part  of  those  members,  (sec  above,  n.  59  to  72).  The 
societies,  therefore,  which  are  in  any  member  in  heaven,  corres- 
pond to  a  like  member  in  man.  For  instance,  those  which  are  in 
the  head  there,  correspond  to  the  head  in  man  ;  those  which  are 
in  the  breast  there,  correspond  to  the  breast  in  man  :  those  which 
are  in  the  arms  there,  correspond  to  the  arms  in  man  ;  and  so 
with  the  rest.  From  this  correspondence  man  subsists,  for  he 
subsists  from  heaven  alone. 

95.  That  heaven  is  distinguished  into  two  kingdoms,  one  of 
which  is  called  the  celestial  kingdom,  the  other  the  spiritual 
kingdom,  maybe  seen  above  in  its  proper  chapter.  The  celestial 
kingdom  in  general  corresponds  to  the  heart,  and  to  all  things 


HEAVEN  AND  HELL. 


63 


belonging  to  the  heart  in  the  whole  body ;  and  the  spiritual 
kingdom  to  the  lungs,  and  to  all  things  belonging  to  them 
throughout  the  body.  The  heart  and  the  lungs  also  form  two 
kingdoms  in  man  ;  the  heart  rules  therein  by  the  arteries  and  veins, 
the  lungs  by  the  nervous  and  moving  fibres, — both,  in  every  effort 
and  action.  In  every  man's  spiritual  world  which  is  called  his 
spiritual  man,  there  are  also  two  kingdoms,  the  kingdom  of  the 
will,  and  the  kingdom  of  the  understanding.  The  will  rules  by 
the  affections  of  good,  and  the  understanding  by  the  affections 
of  truth.  These  kingdoms  also  correspond  to  the  kingdoms  of 
the  heart  and  lungs  in  the  body.  The  case  is  similar  in  the  hea- 
vens. The  celestial  kingdom  is  the  will-principle  of  heaven,  and 
the  good  of  love  there  rules.  The  spiritual  kingdom  is  the  intellec- 
tual principle  of  heaven,  and  there  truth  rules.  These  are  what 
correspond  to  the  functions  of  the  heart  and  lungs  in  man.  It  is 
from  this  correspondence  that  the  heart,  in  the  Word,  signifies  the 
will,  and  also  the  good  of  love  ;  and  the  breath  of  the  lungs,  the 
understanding,  and  the  truth  of  faith.  Hence  also  the  affections 
are  ascribed  to  the  heart,  although  they  are  not  there,  nor  thence 
derived.1 

96.  The  correspondence  of  the  two  kingdoms  of  heaven  with 
the  heart  and  lungs,  is  the  general  correspondence  of  heaven  with 
man.  But  there  is  one  less  general  with  each  member,  organ, 
and  viscus,  which  shall  now  be  explained.  In  the  Grand  Man, 
which  is  heaven,  they  who  are  in  the  head  excel  all  others  in 
every  good  ;  for  they  are  in  love,  peace,  innocence,  wisdom,  in- 
telligence, and  thence  in  joy  and  happiness.    These  flow  into 

1  Concerning  the  correspondence  of  the  heart  and  lungs  with  the  Grand 
Man,  which  is  in  heaven,  from  experience,  n.  3SS3  to  3896.  That  the 
heart  corresponds  to  those  who  are  in  the  celestial  kingdom,  and  the 
lungs  to  those  who  are  in  the  spiritual  kingdom,  n.  38S5,  3886,  3SS7. 
That  in  heaven  there  is  a  pulse  like  that  of  the  heart,  and  a  respiration 
like  that  of  the  lungs,  but  more  interior,  n.  3884,  3S85,  3887.  That  the 
pulse  of  the  heart  is  various  there  according  to  states  of  love,  and  the  res- 
piration according  to  the  states  of  charity  and  faith,  n.  3SS6,  3SS7,  3889. 
That  the  heart,  in  the  Word,  denotes  the  will,  thus  that  what  is  from  the 
heart  is  from  the  will,  n.  2930,  7542,  8910,  91 13,  10336.  That  the  heart 
also,  in  the  Word,  signifies  the  love,  thus  that  what  is  done  frotr-  the  heart 
is  done  from  the  love,  n.  7542,  9050,  10336. 


64 


HEA  VEN  AND  HELL. 


the  head  of  man,  and  die  things  thereto  belonging,  and  corre- 
spond to  them.  They  who  are  in  the  breast,  in  the  Grand  Man, 
which  is  heaven,  are  in  the  good  of  charity  and  faith,  and  also 
flow  into  the  breast  of  man,  to  which  they  correspond.  But  they 
in  the  Grand  Man  or  heaven,  who  are  in  the  loins,  and  in  the 
organs  dedicated  to  generation  there,  are  in  conjugial  love.  They 
who  are  in  the  feet,  are  in  the  ultimate  good  of  heaven,  which 
is  called  spiritual-natural.  They  who  are  in  the  arms  and 
hands,  are  in  the  power  of  truth  derived  from  good.  They  who 
are  in  the  eyes,  excel  in  understanding  ;  they  who  are  in  the  ears, 
in  attention  and  obedience ;  they  who  are  in  the  nostrils,  in 
perception  ;  and  they  who  are  in  the  mouth  and  tongue,  in  dis- 
course from  understanding  and  perception.  They  who  are  in 
the  kidneys,  excel  in  truth  which  examines,  separates  and  cor- 
rects ;  and  they  who  are  in  the  liver,  pancreas,  and  spleen,  are 
skilled  in  the  various  purifications  of  good  and  truth.  So  with 
those  in  other  members  and  organs.  They  all  flow  into  similar 
parts  of  man,  and  correspond  to  them.  The  influx  of  heaven  is 
into  the  functions  and  uses  of  the  members  ;  and  uses,  because 
they  are  from  the  spiritual  world,  clothe  themselves  with  a  form 
by  means  of  things  in  the  natural  world,  and  thus  appear  in 
the  effect.    Hence  comes  correspondence. 

97.  Hence  it  is,  that  those  same  members,  organs,  and  viscera, 
denote  similar  things  in  the  Word  ;  for  all  things  in  the  Word 
have  a  signification  according  to  correspondences.  By  the  head, 
therefore,  is  signified  intelligence  and  wisdom  ;  by  the  breast, 
charity ;  by  the  loins,  conjugial  love  ;  by  the  arms  and  hands, 
the  power  of  truth  ;  by  the  feet,  the  natural  [principle]  ;  by  the 
eyes,  understanding :  by  the  nostrils,  perception  ;  by  the  ears, 
obedience;  by  the  kidneys,  the  purification  of  truth;  and  so 
on.1    Hence  also  it  is  usual,  in  common  discourse,  to  say  of 


1  That  the  breast,  in  the  Word,  signifies  charity,  n.  3934.  100S1,  100S7. 
That  the  loins  and  organs  of  generation  signify  conjugial  love,  n.  3021, 
42S0,  4462,  5050,  5051,  5052.  That  the  arms  and  hands  signify  the  power 
of  truth,  n.  878,  3091,  4933  to  4937.  6947.  7205,  10019.  That  the  feet  sig- 
nify the  natural  principle,  n.  2162,  3147,  3761,  39S6,  4280,  4938  to  4952 
That  the  eye  signifies  the  understanding,  n.  2701,  4403  to  4421,  4523  to 
4S34-  ^923.  9051,  10569-    That  the  nostrils  signify  perception,  n.  3577, 


HEA  VEN  AND  HELL. 


65 


an  intelligent  and  wise  man,  that  he  has  a  head ;  of  one  who  is 
in  charity,  that  he  is  a  bosom  friend ;  of  one  who  excels  in  per- 
ception, that  he  is  quick-scented  ;  of  one  who  excels  in  intelli- 
gence, that  he  is  sharp-sighted  ;  of  one  in  power,  that  he  has 
long  arms ;  and  of  one  who  purposes  from  love,  that  he  does  it 
from  the  heart.  These  and  many  other  sayings  in  common  use, 
are  from  correspondence  ;  for  such  expressions  are  from  the  spir- 
itual world,  although  man  does  not  know  it. 

98.  That  there  is  such  a  correspondence  of  all  things  of  heaven 
with  all  things  of  man,  has  been  shown  me  by  much  experi- 
ence ;  by  so  much,  indeed,  that  I  am  as  sure  of  it  as  of  any  truth 
that  is  clear  beyond  a  doubt.  But  it-  is  needless  to  adduce  here 
all  this  experience  ;  nor  can  I,  on  account  of  its  abundance.  It 
may  be  seen  in  the  Arcana  Ccelestia,  in  the  chapters  which 
treat  of  Correspondences,  of  Representations,  of  the  Influx  of 
the  Spiritual  World  into  the  Natural,  and  of  the  Intercourse  be- 
tween the  Soul  and  the  Body.1 

99.  But  although  all  things  of  the  human  body  correspond  to 
all  things  of  heaven,  still  man  is  not  an  image  of  heaven  as  to 
his  external  form,  but  as  to  his  internal ;  for  the  interiors  of  man 
receive  heaven,  and  his  exteriors  receive  the  world.  So  far, 
therefore,  as  his  interiors  receive  heaven,  man  as  to  them  is  a 
heaven  in  the  least  form  after  the  image  of  the  greatest ;  but  so 
far  as  his  interiors  do  not  receive,  he  is  not  a  heaven  nor  an 


4624,  4625,  4748,  5621,  S2S6,  10054,  10292.  That  the  ears  signify  obedience, 
n.  2542,  3S69,  4523,  4653,  5017,  7216,  8361,  8990,  9311,  9397,  10061.  That 
the  kidneys  signify  the  examination  and  correction  of  truth,  n.  5380  to 
5386,  10032. 

'  Concerning  the  correspondence  of  all  the  members  of  the  body  with 
the  Grand  Man  or  heaven,  generally  and  specifically,  from  experience, 
n.  3021,  3624  to  3649,  3741  to  3750,  3SS3  to  3896,  4039  to  4055,  4218  to  422S. 
4318  to' 4331,  4403  to  4421,  4523  to  4534,  4622  to  4633,  4652  to  4660,  4791  to 
*So5,  4931  to  4953,  5050  to  5061,  5171  to  5189,  5377  to  5396,  5552  to  5573, 
57  u  to  5727,  10030.  Concerning  the  influx  of  the  spiritual  world  into  the 
natural  world,  or  of  heaven  into  the  world,  and  concerning  the  influx  of 
the  soul  into  all  things  of  the  body,  from  experience,  n.  6053  to  6058,  61S9 
to  6215,  6307  to  6327,  6466  to  6495,  6598  to  6626.  Concerning  the  inter- 
course between  the  soul  and  the  body;  from  experience,  n.  6053  to  £058, 
61S9  to  6215,  6307  to  6327,  6466  to  6495,  659S  to  6626 
9 


66 


HEA  VEN  AND  HELL. 


image  of  the  greatest.  Nevertheless  the  exteriors,  which  receive 
the  world,  may  be  in  a  form  according  to  the  order  of  th"  world, 
and  thence  in  various  beauty ;  for  external  beauty,  which  is  of 
the  body,  derives  its  cause  from  parents,  and  from  the  formation 
in  the  womb,  and  is  afterwards  preserved  by  a  common  influx 
from  the  world.  Hence  it  is  that  the  form  of  one's  natural 
man  may  differ  very  much  from  the  form  of  his  spiritual  man. 
I  have  occasionally  seen  the  form  of  the  spirit  of  particular  per- 
sons. In  some,  who  had  beautiful  and  charming  faces,  the  spirit 
was  deformed,  black,  and  monstrous,  so  that  it  might  be  called 
an  image  of  hell,  not  of  heaven ;  but  in  some,  who  were  not 
beautiful  in  person,  the  spirit  was  beautiful,  fair,  and  angelic. 
The  spirit  of  man  also  appears  after  death  such  as  it  had  been  in 
the  body  which  clothed  it  when  living  in  the  world. 

100.  Correspondence  not  only  reaches  to  man,  but  extends  still 
more  widely ;  for  the  heavens  correspond  one  with  another.  The 
second  or  middle  heaven  corresponds  to  the  third  or  inmost ;  and 
the  first  or  ultimate  heaven  corresponds  to  the  second  or  middle. 
The  first  or  ultimate  heaven  also  corresponds  to  the  corporeal 
forms  in  man,  which  are  called  his  members,  organs,  and  viscera. 
Thus  the  corporeal  part  of  man  is  that  in  which  heaven  at  last 
terminates,  and  on  which  it  rests  as  on  its  base.  But  this  ar- 
canum will  be  more  fully  unfolded  elsewhere. 

101.  It  is,  however,  to  be  carefully  noted,  that  all  the  corres- 
pondence which  exists  with  heaven,  is  with  the  Divine  Human 
of  the  Lord,  because  heaven  is  from  Him,  and  He  is  heaven,  as 
has  been  shown  in  preceding  chapters  ;  for  unless  the  Divine  Hu- 
man flowed  into  all  things  of  heaven,  and  according  to  corres- 
pondences into  all  tilings  of  the  world,  neither  angel  nor  man 
would  exist.  Hence,  again,  it  appears  why  the  Lord  became  man, 
and  clothed  His  Divine  with  the  Human  from  first  to  last ;  it 
was,  because  the  Divine  Human  from  which  heaven  subsisted 
before  the  coming  of  the  Lord,  was  no  longer  able  to  sustain  ad 
things,  because  man,  who  is  the  basis  of  the  heavens,  overthrew 
and  destroyed  order.  What  the  nature  and  quality  of  the  Divine 
Human  was  before  the  coming  of  the  Lord,  and  what  the  state 
of  heaven  at  that  time,  is  described  in  the  extracts  [from  the  Ar- 
cana Ccelestia]  at  the  close  of  the  preceding  chapter. 


JIEA  VEN  AND  HELL. 


102.  The  angels  are  astonished  when  they  hear  that  there  are 
men  who  ascribe  all  things  to  nature,  and  nothing  to  the  Divine ; 
who  also  believe  that  their  bodies,  into  which  so  many  wondeis 
of  heaven  are  collated,  were  framed  by  nature  ;  and  still  more, 
that  the  rational  principle  of  man  is  from  the  same  source  ;  when 
yet,  if  they  would  elevate  their  minds  a  little,  they  would  see 
that  such  things  are  from  the  Divine,  and  not  from  nature  ;  and 
that  nature  was  only  created  for  the  purpose  of  clothing  what  is 
spiritual,  and  of  presenting  it  in  a  corresponding  form  in  the  ulti- 
mate of  order.  But  they  compare  such  men  to  owls,  which  see 
in  darkness,  but  are  blind  in  the  light. 


THERE  IS  A  CORRESPONDENCE   OF  HEAVEN  WITH  ALL 
THINGS  OF  THE  EARTH. 

103.  It  was  stated  in  the  foregoing  chapter  what  correspond- 
ence is  ;  and  it  was  also  shown  that  all  the  parts  and  every  single 
part  of  the  animal  body,  are  correspondences.  The  next  step  in 
order  is,  to  show  that  all  things  of  the  earth,  and  in  general  all 
things  of  the  world  are  correspondences. 

104.  All  things  which  belong  to  the  earth  are  distinguished 
into  three  great  classes,  called  kingdoms ;  namely,  the  animal 
kingdom,  the  vegetable  kingdom,  and  the  mineral  kingdom. 
The  objects  in  the  animal  kingdom  are  correspondences  in  the 
first  degree,  because  they  live  ;  those  in  the  vegetable  kingdom 
are  correspondences  in  the  second  degree,  because  they  only  grow  ; 
those  in  the  mineral  kingdom  are  correspondences  in  the  third  de- 
gree, because  they  neither  live  nor  grow.  The  correspondences  in 
the  animal  kingdom  are  living  creatures  of  various  kinds,  both  those 
•which  walk  and  creep  on  the  earth,  and  those  which  fly  in  t lie 
air.  They  are  not  specifically  mentioned  here,  because  they  are 
well  known.  The  correspondences  in  the  vegetable  kingdom 
are  all  things  which  grow  and  flourish  in  gardens,  forests,  fields, 
and  plains, — which  are  not  named,  because  they  also  are  known. 


6S 


HEA  VEN  AND  HELL. 


The  correspondences  in  the  mineral  kingdom  are  the  metals, 
both  noble  and  base, — precious  stones,  and  those  not  precious, 
— earths  of  various  kinds,  and  also  waters.  Besides  these,  what- 
ever the  industry  of  man  prepares  from  them  for  his  own  use, 
are  also  correspondences, — such  as  food  of  every  kind,  garments, 
houses,  temples  anc  other  things. 

105  The  things  above  the  earth,  as  the  sun,  moon,  and  stars, 
likewise  those  in  the  atmospheres,  as  clouds,  mists,  rain,  light- 
nings, and  thunders,  are  also  correspondences.  Those,  too,  which 
result  from  the  presence  and  absence  of  the  sun,  as  light  and 
shade,  heat  and  cold,  are  correspondences ;  likewise  those  which 
thence  follow  in  succession,  as  the  seasons  of  the  year,  which 
are  called  spring,  summer,  autumn,  and  winter ;  and  the  times 
of  the  clay,  as  morning,  noon,  evening,  and  night. 

106.  In  a  word,  all  things  which  exist  in  nature,  from  the 
least  to  the  greatest,  are  correspondences.1  They  are  correspond- 
ences, because  the  natural  world,  and  all  that  belongs  to  it.exists 
and  subsists  from  the  spiritual  world  and  both  from  the  Divine. 
Subsists,  I  say,  because  everything  subsists  from  that  which  gave 
it  existence,  for  subsistence  is  perpetual  existence ;  and  because 
nothing  can  subsist  from  itself,  but  from  a  cause  prior  to  itself, 
thus  from  the  First ;  should  it,  therefore,  be  separated  from  the 
First,  it  would  utterly  perish  and  disappear. 

107.  Everything  in  nature  which  exists  and  subsists  from  di- 
vine order,  is  a  correspondent.  The  divine  good  which  proceeds 
from  the  Lord  makes  divine  order.  It  commences  from  Him. 
proceeds  from  Him-  through  the  heavens  successively  into  the 
world,  and  there  terminates  in  ultimates.  All  things  in  the 
world  which  are  according  to  order,  are  correspondences  ;  and  all 
things  there  are  according  to  order,  which  are  good  and  perfect 


'  That  all  things  which  are  in  the  world,  and  in  its  three  kingdoms 
correspond  to  celestial  things  which  are  in  heaven,  or  that  the  '.hings 
which  are  in  the  natural  world  correspond  to  those  which  are  in  the  spirit- 
ual, n.  1632,  1SS1,  2758,  2760  to  2763,  29S7  to  3003,  3213  to  3227,  34S3, 
3624  to  3639,  4044,  4053,  41 15,  4366,  4939,  51 16,  5377,  5428,  5477,  92S0. 
That  by  correspondences  the  natural  world  is  conjoined  to  the  spiritual 
world,  n.  8615.  That  hence  universal  nature  is  a  theatre  representative  of 
the  I  ord's  kingdom,  n.  2758,  2999,  3000,  34S3,  3518,  4939,  (SS48),  92S0. 


HE  A  VEN  AND  HELL. 


69 


for  use  ;  for  every  good  is  a  good  according  to  use.  Form  has 
relation  to  truth,  because  truth  is  the  form  of  good.  Hence  it  is 
that  all  things  in  the  whole  world,  and  partaking  of  the  nature 
of  the  world,  which  arc  in  divine  order,  have  relation  to  good 
and  truth.1 

108.  That  all  things  in  the  world  exist  from  the  Divine,  and 
are  appropriately  clothed  in  nature,  so  as  to  exist  there,  to  per- 
form use,  and  thus  to  correspond,  is  manifest  from  everything 
seen  both  in  the  animal  and  in  the  vegetable  kingdom.  In  both 
these  kingdoms  there  are  such  things  as  every  one,  who  thinks 
interiorly,  may  see  to  be  from  heaven.  .  To  begin  with  some 
examples  by  way  of  illustration,  I  will  cite  a  few  from  among 
innumerable  instances  from  the  Animal  Kingdom. 

The  wonderful  knowledge  which  is,  as  it  were,  implanted  in 
every  animal,  is  generally  known.  The  bees  know  how  to  gather 
honey  from  flowers,  to  build  cells  of  wax  in  which  to  store 
their  honey,  and  thus  to  provide  food  for  themselves  and  theirs 
against  the  coming  winter.  The  queen-bee  lays  her  eggs,  and 
the  rest  wait  upon  her  and  cover  them  up,  that  a  new  generation 
may  spring  therefrom.  They  live  under  a  certain  form  of  gov- 
ernment, with  which  all  in  the  hive  are  instinctively  acquainted. 
They  preserve  the  useful,  and  cast  out  the  useless,  depriving  them 
of  their  wings.  Besides  other  wonderful  things,  which  they  re- 
ceive from  heaven  on  account  of  their  use  ;  for  their  wax  is  used 
for  candles  in  all  parts  of  the  globe,  and  their  honey  for  sweeten- 
ing man's  food.  What  wonderful  creatures,  too,  are  caterpillars, 
which  are  among  the  vilest  things  in  the  animal  kingdom ! 
They  know  how  to  nourish  themselves  with  the  juice  of  leaves 
suited  to  their  nature,  and  afterwards  at  the  exact  time,  to  wrap 
themselves  up  in  a  covering,  and  deposit  themselves,  as  it  were, 
in  a  womb,  and  thus  bring  forth  a  progeny  of  their  own  kind. 
Some  are  first  changed  into  nymphs  and  chrysalids,  and  spin  out 
threads  ;  and  when  their  task  is  ended,  they  are  adorned  with  other 


'  That  all  things  in  the  universe,  both  in  heaven  and  in  the  world  which 
are  according  to  order,  have  relation  to  good  and  truth,  n.  2452,  3166,  4390, 
4409,  5232,  7256,  10122 ;  and  to  the  conjunction  of  both,  that  they  may  be 
something,  n.  10555. 


7o 


HEA  VEN  AND  HELL. 


bodies,  decorated  with  wings,  fly  in  the  open  air  as  in  their  hea- 
ven, celebrate  marriages,  lay  eggs,  and  provide  for  themselves  a 
posterity.  Besides  these  special  instances,  all  the  fowls  of  the  air 
in  general  know  their  proper  food  ;  and  not  only  what  is  suitable 
for  their  nourishment,  but  where  it  is  to  be  found.  They  know 
how  to  ouild  their  nests,  every  species  in  a  manner  peculiar  to 
itself;  to  lay  their  eggs  in  them,  to  sit  upon  them,  to  hatch  their 
young,  to  nourish  them,  and  to  drive  them  from  their  home  as 
soon  as  they  are  able  to  take  care  of  themselves.  They  also 
know  their  enemies  whom  they  should  shun,  and  their  friends 
with  whom  they  may  associate,  and  this  from  their  earliest  in- 
fancy ;  not  to  mention  the  wonders  contained  in  their  eggs  them- 
selves, wherein  all  things  requisite  for  the  formation  and  nourish- 
ment of  the  embryo-chick,  lie  prepared  in  their  order  ;  with  in- 
numerable other  wonders.  Who  that  thinks  from  any  rational 
wisdom,  will  ever  say  that  these  instincts  are  from  any  other 
source  than  from  the  spiritual  world? — for  the  natural  world  is 
subservient  to  the  spiritual  for  the  purpose  of  clothing  with  a 
body  what  is  thence  derived,  or  of  presenting  in  effect  that 
which  is  spiritual  in  its  cause.  The  reason  why  the  animals  of 
the  earth  and  the  fowls  of  the  air  are  born  into  all  this  know- 
ledge, and  man  is  not,  though  he  is  more  excellent  than  they,  is 
because  animals  are  in  the  order  of  their  life,  and  have  not  been 
able  to  destroy  what  is  in  them  from  the  spiritual  world,  since 
they  have  no  rational  faculty.  It  is  otherwise  with  man,  who 
thinks  from  the  spiritual  world.  Because  he  has  perverted 
what  is  in  him  from  that  world,  by  a  life  contrary  to  the  order 
which  his  rational  faculty  approves,  he  must,  therefore,  be  born 
entirely  ignorant,  and  afterwards  be  brought  back,  by  divine 
meanis,  to  the  order  of  heaven. 

109.  How  the  things  which  belong  to  the  Vegetable  Kitigdojti 
correspond,  may  appear  from  many  considerations;  as  that  little 
seeds  grow  into  trees,  which  put  forth  leaves,  produce  blossoms, 
and  then  fruit,  in  which,  again,  they  deposit  seeds  ;  and  that  these 
effects  take  place  successively,  and  exist  together  in  such  wonder- 
ful order,  that  it  is  impossible  to  describe  them  in  few  words. 
If  volumes  were  written  concerning  them,  there  would  still 
remain  interior  arcana  in  more  intimate  connection  with  their 


HEA  VEN  AND  HELL. 


uses,  which  science  could  never  exhaust.  Since  these  things  also 
arc  from  the  spiritual  world  or  heaven,  which  is  in  the  form  of  a 
man, — as  was  shown  above  in  its  proper  chapter, — therefore  every 
thing  in  the  vegetable  kingdom  has  a  certain  relation  to  some- 
thing in  man.  This  also  is  known  to  some  in  the  learned  world. 
That  all  the  things  in  this  kingdom  are  correspondences,  has 
been  made  evident  to  me  by  much  experience  ;  for  often,  when  I 
have  been  in  gardens,  and  have  noticed  the  trees,  fruits,  flowers, 
and  vegetables,  I  have  observed  the  correspondences  in  heaven, 
and  have  conversed  with  those  near  whom  they  were,  and  have 
been  instructed  concerning  their  origin  and  quality. 

no.  But  no  one  at  this  day  can  know  the  spiritual  things  in 
heaven  to  which  the  natural  things  in  the  world  correspond,  ex- 
cept by  revelation  from  heaven,  because  the  science  of  correspon- 
dences is  now  lost.  I  will  therefore  illustrate  by  some  exam- 
ples, the  nature  of  the  correspondence  of  spiritual  things  with 
natural. 

The  animals  of  the  earth  in  general  correspond  to  affections  ; 
the  gentle  and  useful  ones,  to  good  affections,  the  savage  and  use- 
less, to  evil  affections.  In  particular,  cows  and  oxen  correspond 
to  the  affections  of  the  natural  mind  ; '  sheep  and  lambs,  to  the 
affections  of  the  spiritual  mind  ;  but  winged  creatures,  according 
to  their  species,  correspond  to  the  intellectual  things  of  both 
minds.1  Hence  it  is  that  various  animals,  as  cows,  oxen,  rams, 
sheejj,  she-goats,  he-goats,  he-lambs,  she-lambs,  and  also  pigeons 
and  turtle-doves,  were  devoted  to  a  sacred  use  in  the  Israelitish 
church, — which  was  a  representative  church, — and  sacrifices  and 


1  That  animals,  from  correspondence,  signify  affections ;  the  tame  and 
useful  animals,  good  affections,  and  the  savage  and  useless  ones,  evil  af- 
fections, n.  45,  46,  142,  143,  246,  714,  715,  719,  2179,  2180,  3519,  9280:  illus- 
trated by  experience  from  the  spiritual  world,  n.  3218,  5198,  9090.  Con- 
cerning the  influx  of  the  spiritual  world  into  the  lives  of  beasts,  n.  1633, 
360.  That  oxen  and  bullocks,  from  correspondence,  signify  the  affections 
of  the  natural  mind,  n.  2180,  2566,  9391,  10132,  10407.  What  sheep  signify, 
n.  4169,  4809.  What  lambs,  n.  3994,  10132.  That  winged  animals  signify 
thii  gs  intellectual,  n.  40,  745,  776,  77S,  866,  9S8,  994,  5149,  7441,  with  a  va- 
riety according  to  their  genera  and  species,  from  experience  in  the  spirit- 
ual world,  n.  3219. 


HEA  VEN  AND  HELL. 


burnt-offerings  were  made  of  them  ;  for  in  that  use  they  corre- 
sponded to  things  spiritual,  which  were  understood  in  heaven 
according  to  correspondences.  Animals,  also,  according  to  their 
genera  and  species,  are  affections,  because  they  live  ;  for  every- 
thing has  life  from  no  other  source  than  from  affection  and  accord- 
ing to  it.  Hence  every  animal  has  innate  knowledge  according 
to  the  affection  of  its  life.  Man,  too,  is  similar  to  animals  as  to 
his  natural  man,  and  therefore  is  compared  to  them  in  common 
discourse.  If  he  be  of  a  gentle  disposition,  he  is  called  a  sheep 
or  a  lamb  ;  if  of  a  savage  temper,  he  is  called  a  bear  or  a  wolf ; 
if  cunning,  he  is  called  a  fox  or  a  serpent — and  so  forth. 

in.  There  is  a  like  correspondence  with  the  things  in  the 
vegetable  kingdom.  A  garden  in  general  corresponds  to  heaven 
as  to  intelligence  and  wisdom  ;  on  which  account  heaven  is  called 
in  the  Word  the  garden  of  God,  and  paradise,1  and  also  by  man 
the  heavenly  paradise.  Trees,  according  to  their  species,  corres- 
pond to  the  perceptions  and  knowledges  of  good  and  truth,  from 
which  come  intelligence  and  wisdom  ;  wherefore  the  ancients, 
who  were  skilled  in  the  science  of  correspondences,  held  their 
sacred  worship  in  groves  ;2  and  hence  it  is  that  in  the  Word  trees 
are  so  often  mentioned,  and  that  heaven,  the  church,  and  man, 
are  compared  to  them,  as  to  the  vine,  the  olive,  the  cedar,  and 
others  ;  and  the  good  works  which  they  do,  to  fruits.  The  food  also 
which  they  produce,  especially  that  from  grain,  corresponds  to 
the  affections  of  good  and  truth,  because  these  nourish  the  spirit- 
ual life,  as  terrestrial  food  does  the  natural.3  Hence  bread  in  gen- 
eral corresponds  to  the  affection  of  all  good,  because  it  supports 

1  That  a  garden  and  a  paradise,  from  correspondence,  signify  intelli- 
gence and  wisdom,  n.  100,  10S;  from  experience,  n.  3220.  That  all  things 
which  correspond,  also  signify  the  same  things  in  the  Word,  n.  2S96,  29S7, 
29S9,  2990,  2991,  3002,  3225. 

a  That  trees  signify  perceptions  and  knowledges,  n.  103,  2163,  26S2, 
2722,  2972,  7692.  That  therefore  the  ancients  celebrated  divine  worship  in 
groves  under  trees,  according  to  their  correspondences,  n.  2722,  4552. 
Concerning  the  influx  of  heaven  into  the  subjects  of  the  vegetable  king- 
dom, as  into  trees  and  plants,  n.  3648. 

8  That  meats,  from  correspondence,  signify  such  things  as  nourish 
spiritual  life,  n.  3114,  4459,  4792,  4976,  5147,  5293,  5340,  5342,  5410,  S426, 
55/6,  5532,  55SS,  5655.  S(Ji5>  6277,  8562,  9003. 


HEA  VEN  AND  HELL. 


73 


life  better  than  other  aliments,  and  because  bread  means  all  kinds 
of  food.  On  account  of  this  correspondence,  also,  the  Lord  calls 
Himself  the  bread  of  life;  and  for  the  same  reason,  too,  bread 
was  applied  to  a  sacred  use  in  the  Israelitish  church  ;  for  it  was 
set  upon  the  table  in  the  tabernacle,  and  called  the  bread  of  faces 
[01  show-bread]  ;  likewise  all  the  divine  worship,  which  wyas 
performed  by  sacrifices  and  burnt-offerings,  was  called  bread. 
On  account  of  this  correspondence, also,  the  most  holy  solemnity 
of  worship  in  the  Christian  church  is  the  Holy  Supper,  in  which 
arc  distributed  bread  and  wine.1  From  these  few  examples  the 
nature  of  correspondence  may  be  clearly  seen. 

112.  In  what  manner  the  conjunction  of  heaven  with  the 
world  is  effected  by  corresj)ondcnces,  shall  also  be  briefly  ex- 
plained. 

The  kingdom  of  the  Lord  is  a  kingdom  of  ends,  which  are 
uses  ;  or, — what  is  the  same, — it  is  a  kingdom  of  uses,  which  are 
errds.  Therefore  the  universe  was  so  created  and  formed  by  the 
Divine,  that  uses  might  everywhere  be  clothed  with  coverings, 
whereby  they  are  embodied  in  act  or  in  effect,  first  in  heaven  and 
afterwards  in  the  world,  thus  by  degrees  and  successively  even  to 
the  ultimates  of  nature.  Hence  it  is  evident  that  the  correspon- 
dence of  natural  with  spiritual  things,  or  of  the  world  with 
heaven,  is  effected  by  uses,  and  that  uses  conjoin  them  ;  and  that 
the  forms  with  which  uses  are  clothed,  are  correspondences  and 
mediums  of  conjunction,  in  proportion  as  they  are  forms  of  uses. 
In  the  natural  world  and  its  three  kingdoms,  all  things  which  ex- 
ist according  to  order  are  forms  of  uses,  or  effects  formed  from 
use  for  use ;  wherefore  these  things  are  correspondences.  The 
actions  of  man  likewise  are  uses  in  form,  and  are  correspondences, 
whereby  he  is  conjoined  to  heaven  so  far  as  he  lives  according  to 
divine  order,  or  so  far  as  he  is  in  love  to  the  Lord  and  in  char- 


'  That  bread  signifies  all  the  good  which  nourishes  the  spiritual  life  of 
man,  n.  2r65,  2177,  3478,  3735,  38^,  4211,  4217,  4735,  4976,  9323,  9545, 
10686.  That  the  bread,  which  was  on  the  table  in  the  tabernacle,  had  a 
like  signification,  n.  3478,  9545.  That  sacrifices  in  general  were  called 
bread,  n.  2165.  That  bread  involves  all  food,  n.  2165.  Thus  that  it  sig- 
nifies all  food,  celestial  and  spiritual,  n.  276,  680,  2165,  2177,  3478,  6118, 
8410 

10  D 


74 


HEA  VEN  AND  HELL. 


ity  toward  his  neighbor.  To  love  the  Lord  and  the  neighbor  in 
general  is  to  perform  uses.1  It  is  to  be  further  observed,  that  the 
natural  world  is  conjoined  with  the  spiritual  by  means  of  man, 
or,  that  he  is  the  medium  of  their  conjunction  ;  for  both  worlds 
exist  in  him,  as  may  be  seen  above,  n.  57.  Wherefore  so  far  as 
man  is  spiritual,  so  far  he  is  a  medium  of  conjunction ;  but  so  far 
as  he  is  natural  and  not  spiritual,  so  far  he  is  not  a  mediur.u  of 
conjunction.  Still,  without  man  as  a  medium,  the  divine  influx 
into  the  world  continues,  and  also  into  those  things  which  are  of 
the  world  with  man,  but  not  into  his  rational  faculty. 

113.  As  all  things  which  are  according  to  divine  order  corres- 
pond to  heaven,  so  all  things  which  are  contrary  to  divine  order 
correspond  to  hell.  All  those  which  correspond  to  heaven,  have 
relation  to  good  and  truth  ;  and  those  which  correspond  to  hell, 
have  relation  to  the  evil  and  the  false. 

114.  Something  shall  now  be  said  concerning  the  science  of 
correspondences  and  its  use.  It  was  remarked  above,  that  the 
spiritual  world,  which  is  heaven,  is  conjoined  with  the  natural 
world  by  correspci  fences.  Hence  man  has  communication  with 
heaven  by  correspondences,  for  the  angels  of  heaven  do  not  think 
from  natural  things  as  man  does.  Wherefore  when  man  is  in  the 
science  of  correspondences,  he  may  be  consociated  with  the 


1  That  all  good  has  its  quality  and  delight  from,  and  according  to,  uses, 
and  that  hence,  such  as  the  use  is,  such  is  the  good,  n.  3049,  49S4,  7038. 
That  angelic  life  consists  in  the  goods  of  love  and  charity,  thus  in  per- 
forming uses,  n.  454.  That  nothing  is  regarded  by  the  Lord,  and  thence 
by  the  angels,  but  ends,  which  are  uses  appertaining  to  man,  n.  1317, 
1645,  5949.  That  the  kingdom  of  the  Lord  is  a  kingdom  of  uses,  thus  of 
ends,  n.  454,  696,  1 103,  3645,  4054,  7038.  That  to  serve  the  Lord  is  to  per- 
form uses,  n.  7038.  That  all  things  in  man,  both  general  and  partic- 
ular, are  formed  for  use,  n.  (3565),  4104,  5189,  9297;  and  that  they  are 
formed  from  use,  thus  that  use  is  prior  to  the  organical  forms  in  man 
by  which  use  is  effected,  because  use  is  from  the  influx  of  the  Lord  through 
heaven,  n.  4223,  4926.  That  the  interiors  of  man  also,  which  are  of  his 
mind,  are  formed  as  he  grows  up,  from  use  and  for  use,  n.  1964,  6815.  9297. 
That  hence  the  quality  of  a  man's  uses  is  the  quality  of  the  man,  n.  1568, 
3570,  4054,  6571,  6935,  693S,  102S4.  That  uses  are  the  ends,  for  the  sake 
of  which  man  acts,  n.  3565,  4054,  4104,  6S15.  That  use  is  the  first  and 
Jast,  thus  the  all  of  man,  n.  1964. 


HEA  VEN  AND  HELL. 


75 


angels  as  to  the  thoughts  of  his  mind,  and  thus  be  conjoined  with 
them  as  to  his  spiritual  or  internal  man.  The  Word  was  written 
by  pure  correspondences,  in  order  that  man  might  be  conjoined 
with  heaven ;  for  even  the  minutest  parts  of  the  Word,  corres- 
pond to  something  spiritual.1  Wherefore  if  man  were  skilled  in 
the  science  of  correspondences,  he  would  understand  its  spiritual 
sense,  and  become  acquainted  with  arcana  whereof  he  perceh  es 
nothing  in  the  sense  of  the  letter.  For  in  the  Word  there  is  both 
a  literal  and  a  spiritual  sense.  The  literal  sense  consists  of  such 
things  as  are  in  the  world,  but  the  spiritual  sense  of  such  things 
as  are  in  heaven  ;  and  since  the  conjunction  of  heaven  with  the 
world  is  by  correspondences,  therefore  such  a  Word  was  given, 
that  everything  in  it,  even  to  an  iota,  corresponds.2 

115.  I  have  been  informed  from  heaven,  that  the  most  ancient 
people  on  our  earth,  who  were  celestial  men,  thought  from  cor- 
respondences themselves,  and  that  the  natural  things  of  the  world, 
which  were  before  their  eyes,  served  them  as  mediums  of  such 
thought ;  and  because  they  were  of  such  a  character,  they  were 
associated  with  the  angels  and  conversed  with  them  ;  and  that 
thus  heaven  was  conjoined  to  the  world  through  them.  On  this 
account  that  time  was  called  the  golden  age  ;  concerning  which  it 
is  also  said  by  ancient  writers,  that  the  inhabitants  of  heaven  dwelt 
with  men,  and  held  intercourse  with  them  as  friends  with  friends. 
After  those  times  there  arose  another  race,  who  did  not  think  from 
correspondences  themselves,  but  from  the  science  of  correspon- 
dences ;  and  I  was  informed  that  there  was  conjunction  of  heaven 
with  man  even  then,  but  not  so  intimate.  That  period  was  called 
the  silver  age.  After  them  succeeded  a  race,  who,  indeed,  were 
acquainted  with  correspondences,  but  did  not  think  from  the 
science  of  them,  because  they  were  in  natural  good,  and  not,  like 
their  predecessors,  in  spiritual  good.  That  period  was  called  the 
copper  age.    I  was  told  that,  after  those  times,  man  gradually  be- 


'  That  the  Word  was  written  by  pure  correspondences,  n.  8615.  That 
man  has  conjunction  with  heaven  by  the  Word,  n.  2899,  694,3,  9396,  9400, 
940I,  10375,  10452. 

3  Concerning  the  spiritual  sense  of  the  Word,  see  the  small  work  Ox 
the  White  Horse  mentioned  in  the  Apocalypse. 


76 


IIEA  VEN  AND  HELL. 


came  external,  and  at  length  corporeal ;  and  that  then  the  science 
of  correspondences  was  wholly  lost,  and  with  it  the  knowledge 
of  heaven  and  of  nearly  every  thing  relating  to  heaven.  These 
ages  were  named  from  gold,  silver,  and  copper because  gold 
from  correspondence  signifies  celestial  good,  in  which  the  most 
ancient  people  were  principled  ;  silver,  spiritual  good,  which  was 
the  characteristic  of  the  ancients  who  succeeded  them  ;  and  cop- 
per, natural  good,  in  which  the  next  succeeding  race  were  prin- 
cipled ;  but  iron,  from  which  the  last  age  was  named,  signifies 
hard  truth  without  good. 


THE  SUN  IN  HEAVEN. 

1 1 6.  The  sun  of  this  world  does  not  appear  in  heaven,  nor 
any  thing  which  exists  from  that  sun,  because  all  that  is  natural ; 
for  nature  commences  from  that  sun,  and  whatsoever  is  produced 
by  it  is  called  natural.  But  the  spiritual  in  which  heaven  is,  is 
above  nature,  and  entirely  distinct  from  the  natural ;  nor  do  they 
communicate  with  each  other  except  by  correspondences.  The 
nature  of  the  distinction  may  be  comprehended  from  what  was 
said  above,  n.  3S,  concerning  degrees  ;  and  the  nature  of  their 
communication,  from  what  was  said  in  the  two  preceding  chap- 
ters concerning  correspondences. 

117.  But  although  the  sun  of  the  world  does  not  appear  in 
heaven,  nor  any  thing  which  exists  from  that  sun,  still  there  is  a 
sun  there,  and  light,  and  heat,  and  all  things  which  arc  in  the 
world,  and  a  great  many  more,  but  not  from  a  similar  origin  ;  for 
the  things  which  exist  in  heaven  are  spiritual,  and  those  which  ex- 
ist in  the  world  are  natural.    The  sun  of  heaven  is  the  Lord  ;  the 


1  That  gold,  from  correspondence,  signifies  celestial  good,  n.  113,  1551, 
1552,  5658,  6914,  6917,  9510,  9S74,  9SS1.  That  silver  signifies  spiritual 
good,  or  truth  from  a  celestial  origin,  n.  1551,  1552,  2954,  5658.  That 
copper  signifies  natural  good,  n.  425,  1551.  That  iron  signifies  truth  in 
the  ultimate  of  order,  n.  425,  426. 


HE  A  VEN  AND  HELL. 


77 


light  there  is  divine  truth,  and  the  heat  is  divine  good,  both  of 
which  proceed  from  the  Lord  as  a  sun.  From  that  origin  are  all 
tilings  which  exist  and  appear  in  the  heavens.  But  concerning 
the  light  and  heat,  and  the  things  which  thence  exist  in  the  hea- 
vens, more  will  be  said  in  the  following  chapters.  At  'present  we 
shall  speak  only  of  the  sun  there.  The  Lord  appears  in  heaven 
as  a  sun,  because  He  is  the  divine  love  from  which  all  spiritual 
things  exist,  as  all  natural  things  exist  by  means  of  the  sun  of 
this  world.    It  is  that  love  which  shines  as  a  sun. 

118.  That  the  Lord  actually  appears  in  heaven  as  a  sun,  has 
not  only  been  told  me  by  the  angels,  but  has  also  been  given  me 
occasionally  to  see.  What,  therefore,  I  have  heard  and  seen 
concerning  the  Lord  as  a  sun,  I  will  here  briefly  record. 

The  Lord  appears  as  a  sun,  not  in  heaven,  but  high  above  the 
heavens :  nor  does  He  appear  above  the  head,  or  in  the  zenith, 
but  before  the  faces  of  the  angels  at  a  middle  altitude.  He  ap- 
pears far  distant,  in  two  places ;  in  one  before  the  right  eye,  and 
in  another  before  the  left.  Before  the  right  eye  He  appears 
exactly  like  a  sun,  fiery  and  of  the  same  magnitude  as  the  sun  of 
the  world  ;  but  before  the  left  eye  He  does  not  ajjpear  as  a  sun, 
but  as  a  moon,*  white  like  the  moon  of  our  earth  and  of  similar 
magnitude,  but  more  resplendent ;  nay,  it  appears  encompassed 
with  several,  as  it  were,  smaller  moons,  each  of  which  is  alike 


*  [It  is  not  to  be  supposed,  from  what  is  here  said,  that  the  Lord  appears 
both  as  a  sun  and  moon  to  the  same  angels;  still  less  that,  as  a  moon,  He 
appears  not  more  bright  than  the  moon  in  the  world.  The  two  appear- 
ances are  described  as  those  of  a  sun  and  moon  respectively,  because  the^ 
bear  the  same  relation  to  each  other  as  do  those  two  natural  luminaries; 
but  in  reality,  to  those  by  whom  the  Lord  is  said  to  be  seen  as  a  moon, 
that  moon  is  their  sun,  and  is  so  denominated  by  the  author  in  some  of 
his  other  works.  To  the  angels  of  the  celestial  kingdom,  the  Lord  ap- 
pears as  a  sun,  of  a  glowing  brightness,  whereof  no  adequate  concep- 
tion can  be  formed  by  man;  and  it  is  seen  by  them  rather  toward  the 
right,  or  before  the  right  eye  :  and  to  the  angels  of  the  spiritual  kingdom 
He  also  appears  as  a  sun,  far  exceeding  in  radiance  the  sun  of  this  world, 
though  compared  to  the  sun  seen  by  the  celestial  angels,  this  sun  is  only 
us  a  moon ;  and  it  appears  rather  toward  the  left,  or  before  the  left  eye  of 
those  who  behold  it.  With  this  explanation  in  the  mind,  all  that  is  said 
above,  and  in  what  follows,  may  be  more  easily  understood. — Tr.] 


78 


IIEA  VEN  AND  HELL. 


white  and  brilliant.  The  Lord  appears  thus  differently,  in  two 
places,  because  he  appears  to  every  one  according  to  the  quality 
of  his  reception  of  Him  ;  and  therefore  in  one  way  to  those  who 
receive  Him  in  the  good  of  love,  and  in  another  to  those  who  re- 
ceive Him  in  the  good  of  faith.  To  those  who  receive  Him  in 
the  good  of  love,  He  appears  as  a  sun,  fiery  and  flaming  accord- 
ing to  reception.  These  are  in  His  celestial  kingdom.  But  to 
those  who  receive  Him  in  the  good  of  faith,  He  appears  as  a 
moon,  white  and  shining  according  to  reception.  These  are  in 
His  spiritual  kingdom.1  This  difference  in  the  Lord's  appear- 
ance arises  from  correspondence  ;  for  die  good  of  love  corre- 
sponds to  fire,  and  therefore  fire  in  the  spiritual  sense  is  love ; 
and  the  good  of  faith  corresponds  to  light,  and  therefore  light  in 
the  spiritual  sense  is  faith2 

The  reason  that  he  appears  before  the  eyes  is  because  the  in- 
teriors, which  belong  to  the  mind,  see  dirough  the  eyes, — from 
the  good  of  love  through  the  right  eye,  and  from  the  good  of 
faith  through  the  left  eye  :s  for  all  die  things  on  the  right  side, 
both  in  angels  and  men,  correspond  to  good  from  which  truth  is 

'That  the  Lord  appears  in  heaven  as  a  sun,  and  that  He  is  the  sun  of 
heaven,  n.  1053.  3636,  3643,  4060.  That  the  Lord  appears  to  those  who 
are  in  the  celestial  kingdom,  where  love  to  Him  is  the  ruling  love,  as  a 
6un,  and  to  those  who  are  in  the  spiritual  kingdom,  where  charity  toward 
the  neighbor  and  faith  rule,  as  a  moon,  n.  1521,  1529,  1530,  1531,  1S37, 
4060.  That  the  Lord  as  a  sun  appears  at  a  middle  altitude  before  the 
right  eye,  and  as  a  moon  before  the  left  eye,  n.  1053,  *52I>  I529>  I53°> 
<S3*i  3636,  3643>  432I>  5°97>  70/3,  70S3,  7173,  7270,  8S12,  10809.  That  the 
Lord  has  been  seen  as  a  sun  and  as  a  moon  by  me,  n.  1531,  7173.  That 
the  Essential  Divine  of  the  Lord  is  far  above  His  Divine  in  heaven,  n. 
7270,  8760. 

a  That  fire  in  the  Word,  both  heavenly  and  infernal,  signifies  love,  n. 
934,  4906,  5215.  That  sacred  or  heavenly  fire  signifies  divine  love,  n.  934, 
6314.  6S32.  That  infernal  fire  signifies  the  love  of  self  and  of  the  world, 
and  every  concupiscence  which  is  of  those  loves,  n.  1S61,  5071,  6314.  6S32, 
7575,  10747.  That  love  is  the  fire  of  life,  and  that  life  itself  is  actually 
thence  derived,  n.  4906,  5071,6032.  6314.  That  light  signifies  the  truth  of 
faith,  n.  (3395),  34S5.  3636,  3643,  3993,  4302,  4413,  4415.  9548,  9684. 

'  That  the  sight  of  the  left  eye  corresponds  to  the  truths  of  faith,  and 
the  sight  of  the  right  eye,  to  their  goods,  n.  4410,  6923. 


HEAVEN  AND  HELL.  79 

derived  ;  and  those  on  the  left,  to  truth  derived  from  good.1  The 
good  of  faith,  in  its  essence,  is  truth  derived  from  good. 

119.  Hence  it  is  that  in  the  Word,  the  Lord,  as  to  love,  is 
compared  to  the  sun,  and  as  to  faith,  to  the  moon  ;  and  also,  that 
love  from  the  Lord  to  the  Lord  is  signified  by  the  sun,  and  faith 
from  the  Lord  in  the  Lord  is  signified  by  the  moon  ;  as  in  the  fol- 
lowing passages  :  "  The  light  of  the  moon  shall  be  as  the  light 
of  the  sun,  and  the  light  of  the  sun  shall  be  seven-fold,  as  the 
light  of  seven  days."  Isaiah  xxx.  26.  "  When  I  shall  put  thee 
out,  I  -will  cover  the  heavens,  and  I  will  darken  the  stars ;  I 
will  cover  the  sun  with  a  cloud,  and  the  moon  shall  not  make 
her  light  to  shine;  all  the  bright  lights  in  the  heavens  I  will 
make  dark  over  thee,  and  I  will  give  darkness  upon  thy  land." 
Ezekiel  xxxii.  *J,  8.  ^  I  will  darken  the  sun  in  his  rising,  and 
the  moon  shall  not  cause  her  light  to  shine."  Isaiah  xiii.  10. 
"  The  sun  and  the  moon  shall  be  darkened,  and  the  stars  shall 
withdraw  their  brightness.  The  sun  shall  be  turtied  into 
darkness,  and  the  moon  into  blood."  Joel  ii.  2,  10,  31  ;  chap, 
iv.  15.  '■'■The  sun  became  black  as  sackcloth  of  hair,  and  the 
moo?i  became  as  blood,  a?zd  the  stars  fell  to  the  earth."  Apoc. 
vi.  12.  '•'•Immediately  after  the  tribulation  of  those  days,  the 
sun  shall  be  darkened,  and  the  moon  shall  not  give  her  light, 
and  the  stars  shall  fall  from  heaven."  Matt.  xxiv.  29  :  and  else- 
where. In  these  passages,  by  the  sun  is  signified  love,  by  the 
moon  faith,  and  by  the  stars  the  knowledges  of  good  and  truth  ;2 
these  are  said  to  be  darkened,  to  lose  their  light,  and  to  fall 
from  heaven,  when  they  no  longer  exist  [in  the  church].  That 
the  Lord  appears  in  heaven  as  a  sun,  is  evident  also  from  His 
transfiguration  before  Peter,  James,  and  John  ;  "  Then  His  face 
shone  as  the  sun."  Matt.  xvii.  2.  When  the  Lord  was  thus 
seen  by  those  disciples,  they  were  withdrawn  from  the  body  and 
in  the  light  of  heaven.  Hence  it  was  that  the  ancients,  with 
whom  the  church  was  representative,  turned  their  faces  toward 

1  That  the  things  which  are  on  man's  right  side  have  reference  to  good 
lrom  which  truth  is  derived,  and  that  the  things  on  the  left  side  have  ref- 
erence to  truth  derived  from  good,  n.  9495,  9604. 

2  That  constellations  and  stars,  in  the  Word,  signify  the  knowledges  of 
good  and  truth,  n.  2495,  2849,  4^97- 


So 


HE  A  VEN  AND  HELL. 


the  sun  in  the  east  when  engaged  in  divine  worship ;  and  from 
them  is  derived  the  custom  of  building  churches  with  an  aspect 
toward  the  east. 

1 20.  The  nature  and  intensity  of  the  Divine  Love  may  be 
manifest  from  comparison  with  the  sun  of  the  world,  for — though 
it  may  appear  incredible — the  Divine  Love  is  far  more  ardent 
than  that  sun.  Therefore  the  Lord,  as  a  sun,  does  not  flow  im- 
mediately into  the  heavens,  but  the  ardency  of  His  love  is  tem- 
pered by  degrees  in  the  way.  The  tempering  mediums  appear 
as  radiant  belts  around  the  sun  ;  and  besides,  die  angels  are  veiled 
in  a  thin  suitable  cloud,  lest  they  should  suffer  injury  from  die 
influx.1  Therefore  they  are  distant  from  the  Lord  according  to 
their  reception  of  His  love.  The  superior  heavens  are  nearest  the 
Lord  as  a  sun,  because  they  are  in  the  good  of  love ;  but  the  in- 
ferior heavens  are  more  remote  from  Him,  because  they  are  in 
the  good  of  faith  ;  but  they  who  are  in  no  good,  like  the  infernals, 
are  most  remote,  and  remote  in  proportion  as  they  are  opposed 
to  good.2 

121.  But  when  the  Lord  appears  in  heaven,  which  often  oc- 
curs, He  does  not  appear  clothed  with  the  sun,  but  in  an  angelic 
form,  distinguished  from  the  angels  by  the  Divine  which  is  trans- 
lucent from  His  face.  For  the  Lord  is  not  there  in  person, 
because  in  person  He  is  always  encompassed  with  the  sun, — but 


■  The  nature  and  intensity  of  the  Divine  Love  of  the  Lord  illustrated  by 
comparison  with  the  fire  of  the  sun  of  the  world,  n.  6S34,  (6844),  6849. 
That  the  Divine  Love  of  the  Lord  is  love  toward  all  the  human  race,  de- 
siring to  save  them,  n.  1S20,  1S65,  2253,  6S72.  That  the  love  proximately 
proceeding  from  the  fire  of  the  Lord's  love  does  not  enter  heaven,  but  that 
it  appears  around  the  sun  as  radiant  belts,  n.  7270.  That  the  angels,  also, 
are  veiled  with  a  thin  corresponding  cloud,  lest  they  should  suffer  injury 
from  the  influx  of  burning  love,  n.  6849. 

3  That  the  presence  of  the  Lord  with  the  angels  is  according  to  the  re- 
ception of  the  good  of  love  and  of  faith  from  Him,  n.  904,  4198,  4520, 
6280,  6832,  7042,  8819,  9680.  96S2.  9683,  10106,  1081 1.  That  the  Lord  ap- 
pears to  every  one  according  to  his  quality,  n.  1861,  2235,  4198,  4:06. 
That  the  hells  are  remote  from  the  heavens,  because  evil  spirits  cannot 
bear  the  presence  of  Divine  Love  from  the  Lord,  n.  4299.  7519,  7738,  79S9, 
(8157),  S306,  9327.  That  hence  the  hells  are  most  remote  from  the  Ilea 
vens,  and  that  this  remoteness  is  a  great  gulf,  n.  9346,  10187. 


HEA  VBN  AND  HELL.  Si 

He  is  present  there  by  aspect.  For  it  is  common  in  heaven  tor 
persons  to  appear  as  present  in  the  place  where  the  view  is  fixed 
or  terminated,  although  it  is  very  far  from  the  place  where  they 
actually  are.  This  presence  is  called  the  presence  of  the  internal 
sight,  of  which  I  shall  speak  hereafter.  I  have  also  seen  the 
Lord  out  of  the  sun  in  an  angelic  form,  a  little  beneath  the  sun 
on  high  ;  and  also  near,  in  a  similar  form,  with  a  resplendent  coun- 
tenance ;  and  once  as  a  burning  light  in  the  midst  of  the  angels. 

122.  The  sun  of  the  natural  world  appears  to  the  angels  as 
something  very  dark  opposite  to  the  sun  of  heaven,  and  the 
moon  as  something  dark  opposite  to  the  moon  of  heaven,  and  this 
constantly.  The  reason  is,  because  anything  fiery  belonging  to 
the  world,  corresponds  to  the  love  of  self,  and  the  light  thence 
derived  corresponds  to  the  falses  derived  from  that  love ;  and  the 
love  of  self  is  diametrically  opposite  to  divine  love,  and  the 
false  derived  from  that  love  is  diametrically  opposite  to  divine 
truth ;  and  what  is  opposite  to  divine  love  and  divine  truth 
is  thick  darkness  to  the  angels.  Hence  it  is,  that,  to  worship  the 
sun  and  moon  of  the  natural  world,  and  to  bow  down  to  them, 
signifies,  in  the  Word,  to  love  one's  self  and  the  falses  derived 
from  that  love  ;  and  that  such  idolaters  should  be  cut  off,  see 
Deut.  iv.  19  ;  chap,  xviii.  3,  4,  5  ;  Jer.  viii.  1,2;  Ezek.  viii.  15,  16, 
18  ;  Apoc.  xvi.  8  ;  Matt.  xiii.  6.1 

123.  Since  the  Lord  appears  in  heaven  as  a  sun,  from  the 
divine  love  which  is  in  Him  and  from  Him,  therefore  all  who 
are  in  the  heavens  turn  themselves  constantly  to  Him.  They 
who  are  in  the  celestial  kingdom  turn  themselves  to  Him  as  a 
sun,  and  they  who  are  in  the  spiritual  kingdom,  as  a  moon.  But 
they  who  are  in  hell  turn  themselves  to  the  thick  darkness  and 
darkness  which  are  opposite  to  the  former,  thus  backward  from 
the  Lord.    The  reason  is,  because  all  who  are  in  the  hells  are  in 


1  That  the  sun  of  the  world  does  not  appear  to  the  angels,  but,  in  its 
,ilace,  something  darkish  at  the  back,  opposite  to  the  sun  of  heaven,  or 
the  Lord,  n.  7078,  9755.  That  the  sun,  in  the  opposite  sense,  signifies  the 
love  of  self,  n.  2441 ;  in  which  sense,  by  adoring  the  sun,  is  signified 
to  worship  those  things  which  are  contrary  to  heavenly  love,  or  to  the 
Lord,  n.  2441,  10584.  That  to  those  who  are  in  the  hells,  the  sun  of  hea- 
ven is  thick  darkness,  n.  2441. 

11  D* 


S2 


HEAVEN  AND  HELL. 


the  love  of  self  and  of  the  world,  thus  opposite  to  the  Lord. 
They  who  turn  themselves  to  the  thick  darkness  which  is  in 
place  of  the  sun  of  the  world,  are  in  the  hells  behind,  and  are 
called  genii ;  and  they  who  turn  themselves  to  the  darkness 
which  is  in  place  of  the  moon,  are  in  the  hells  in  front,  and  are 
called  spirits.  Hence  it  is  that  they  who  are  in  the  hells  are 
said  to  be  in  darkness,  and  they  who  are  in  the  heavens,  in  light. 
Darkness  signifies  the  false  from  evil,  and  light,  the  truth  from 
good.  They  turn  themselves  thus,  because  all  in  the  other  life 
look  to  those  things  which  rule  in  their  interiors,  that  is  to  their 
loves,  and  the  interiors  fashion  the  countenance  of  an  angel  and 
spirit ;  and  in  the  spiritual  world  there  are  not  determinate  quar- 
ters, as  in  the  natural  world,  but  they  are  determined  by  the  di- 
rection of  the  face.  Man  also,  as  to  his  spirit,  turns  himself  in  like 
manner, — away  from  the  Lord,  if  he  be  in  the  love  of  self  and 
the  world,  and  toward  Him,  if  he  be  in  love  to  the  Lord  and  the 
neighbor.  But  man  is  ignorant  of  this,  because  he  is  in  the  nat- 
ural world,  where  the  quarters  are  determined  according  to  the 
rising  and  setting  of  the  sun.  But  this  subject,  because  it  is 
hard  for  man  to  understand,  shall  be  illustrated  hereafter  when 
the  Quarters,  Space,  and  Time,  in  heaven,  come  to  be  treated  of. 

124.  Since  the  Lord  is  the  sun  of  heaven,  and  all  things  which 
are  derived  from  Him  look  to  Him,  therefore  also  He  is  the  com- 
mon centre  from  which  is  all  direction  and  determination  ;'  and 
therefore  all  things  which  are  beneath,  both  those  in  heaven  and 
those  on  earth,  are  in  His  presence  and  under  His  auspices. 

125.  From  these  considerations  maybe  seen  more  clearly  what 
was  said  and  shown  in  the  preceding  chapters  concerning  the 
Lord  ;  namely,  That  He  is  the  God  of  heaven,  n.  2  to  6.  That 
His  Diviue  makes  heaven,  n.  7  to  12.  That  the  Divine  of  the 
Lord  in  heaven  is  love  to  Him  and  charity  toward  the  neigh- 
bor, n.  13  to  19.  That  there  is  a  correspondence  of  ail  tilings 
of  the  world  with  heaven,  and  through  heaven  with  the  Lord, 
n.  S7  to  115'.  Also,  that  the  sun  and  moon  of  the  world  corre- 
spond, n.  105. 


1  That  the  Lord  is  the  common  centre,  to  which  all  things  of  heaven  turn 

ihemselves,  n.  3633. 


HEA  VEN  AND  HELL. 


LIGHT  AND  HEAT  IN  HEAVEN. 

126.  That  there  is  light  in  the  heavens  cannot  be  comore- 
hended  by  those  who  think  only  from  nature  ;  when  yet  the  light 
there  is  so  great,  as  to  exceed  by  many  degrees  the  mid-day  light 
of  the  world.  I  have  often  seen  it,  even  in  the  evening  and 
night.  At  first  I  wondered  when  I  heard  the  angels  say,  that  the 
light  of  the  world  is  little  more  than  shade  in  comparison  with 
the  light  of  heaven  ;  but  since  I  have  seen  it,  I  can  testify  that  it 
is  so.  Its  whiteness  and  brilliancy  surpass  all  description.  The 
things  seen  by  me  in  the  heavens,  were  seen  in  that  light ;  thus 
more  clearly  and  distinctly  than  things  in  the  world. 

127.  The  light  of  heaven  is  not  natural,  like  that  of  the 
world,  but  spiritual ;  for  it  proceeds  from  the  Lord  as  a  sun, 
and  that  sun  is  divine  love,  as  shown  in  the  preceding  chapter. 
That  which  proceeds  from  the  Lord  as  a  sun,  is  called  in  the 
heavens  divine  truth,  although  in  its  essence  it  is  divine  good 
united  to  divine  truth.  Hence  the  angels  have  light  and  heat ; 
light  from  the  divine  truth,  and  heat  from  the  divine  good.  From 
this  consideration  it  is  evident  that  the  light  and  heat  of  heaven 
are  not  natural  but  spiritual  from  their  origin.1 

128.  Divine  truth  is  light  to  the  angels,  because  they  are  spiri- 
tual, and  not  natural.  Spiritual  beings  see  from  their  sun,  and 
natural  beings  from  theirs.  Divine  truth  is  the  source  whence 
the  angels  have  understanding,  and  understanding  is  their  in- 
ternal sight,  which  flows  into  and  produces  their  external  sight. 
Hence  the  things  which  appear  in  heaven  from  the  Lord  as  a 
sun,  appear  in  light.2  Such  being  the  origin  of  light  in  heaven, 
therefore  it  varies  according  to  the  reception  of  divine  truth  from 
the  Lord,  or — what  is  the  same — according  to  the  intelligence 


1  That  all  light  in  the  heavens  is  from  the  Lord  as  a  sun,  n.  1053,  1521, 
319s',  3341,  3636,  3643,  4415,  9548,  9684,  10809.  That  the  divine  truth  pro- 
ceeding from  the  Lord  appears  in  heaven  as  light,  and  is  all  the  light  of 
heaven,  n.  3195,  3223,  5400,  8644,  9399,  9548,  9684. 

*  That  the  light  of  heaven  illuminates  both  the  sight  and  the  under- 
slanuing  of  angels  and  spirits,  n.  2776,  3138. 


HEAVEN  AXD  HELL. 


and  wisdom  of  the  angels.  It  is  therefore  different  in  the  celes- 
tial kingdom  from  what  it  is  in  the  spiritual,  and  different  in  each 
society.  The  light  in  the  celestial  kingdom  appears  flamy,  be- 
cause die  angels  of  that  kingdom  receive  light  from  the  Lord  as 
a  sun  ;  but  the  light  in  the  spiritual  kingdom  is  white,  because 
the  angels  of  that  kingdom  receive  light  from  the  Lord  as  a 
moon,  (see  above,  n.  11S).  Moreover,  the  light  is  not  the  same 
in  one  society  as  in  another.  It  differs  also  in  each  society ;  for 
those  in  the  centre  are  in  greater  light,  and  those  round  about 
them  in  less,  (see  n.  43).  In  a  word,  in  the  same  degree  in 
which  the  angels  are  recipients  of  divine  trudi — that  is,  in  intel- 
ligence and  wisdom  from  the  Lord — they  have  light hence  they 
are  called  angels  of  light. 

129.  Since  the  Lord  in  the  heavens  is  divine  truth,  and  divine 
truth  there  is  light,  therefore  the  Lord  in  the  Word  is  called  the 
Light,  and  in  like  manner  every  truth  which  is  from  Him  ;  as  in 
the  following  passages:  "fesus  said,  I  am  the  light  of  the 
world;  he  that  followcth  Me  shall  not  walk  in  darkness,  but 
shall  haze  the  light  of  life."  John  viii.  12.  uAs  long  as  I  am 
in  the  worlds  I  am  the  light  of  the  world."  John  ix.  5.  "fesus 
said,  let  a  little  while  is  the  light  with  you.  Walk  while  ye 
have  the  light,  lest  darkness  come  upon  you.  While  ye  have 
the  light,  believe  in  the  light,  that  ye  may  be  the  children  of 
light.  I  have  come  a  light  into  the  world,  that  whosoever 
bclievcth  in  Me  may  not  abide  in  darkness."  John  xii.  3^.  36, 
46.  "Light  is  come  into  the  world,  but  men  loved  darkness 
rather  than  light."  John  iii.  19.  John  says  concerning  the 
Lord,  M  This  is  the  true  light,  which  cnlighteneth  every  man." 
John  i.  4,  9.  "  The  people  who  sit  in  darkness  have  seen  a  great 
light ;  and  to  them  who  sat  in  the  shadow  of  death,  light  has 
arisen."  Matt.  iv.  16.  "I  will  give  thee  for  a  covenant  of  the 
people,  for  a  light  of  the  nations."  Isaiah  xlii.  6.  "/  have  or- 
dained t  \ee  for  a  light  of  the  nations,  that  thou  mayest  be  My 

1  That  light  in  heaven  is  according  to  the  intelligence  and  wisdom  of 
the  angels,  n.  1524.  15-9.  1530.  3339-  That  the  differences  of  light  in  the 
heavens  are  as  many  as  are  the  angelic  societies,  since  perpetual  varieties 
as  to  good  and  truth,  thus  as  to  wisdom  and  intelligence,  exist  in  the 
heavens,  n.  6S4,  690,  3241,  3744,  3745,  4414,  559S,  7236.  7S33.  7S36. 


HE  A  YEN  AND  HELL. 


85 


salvation  even  to  the  end  of  the  earth."  Isaiah  xlix.  6.  '■'■The 
nations  that  are  saved  shall  walk  in  His  light."  Apoc.  xxi.  24. 
"Send  Thy  light  and  Thy  truth,  they  shall  lead  me."  Psalm 
xliii.  3.  In  these  and  other  passages,  the  Lord  is  called  light 
from  divine  truth  which  is  from  Him  ;  in  like  manner  the  truth 
itself  is  called  light.  Since  light  in  the  heavens  proceeds  from 
the  Lord  as  a  sun,  therefore  when  He  was  transfigured  before 
Peter,  James,  and  John,  '•'•His  face  appeared  as  the  sun,  and 
His  raiment  as  the  light,  glittering  and  white  as  snow,  so  as 
no  fuller  on  earth  could  whiten  them"  Mark  ix.  3  ;  Matt.  xvii. 
2.  The  Lord's  raiment  appeared  thus,  because  it  represented  the 
divine  truth  which  is  from  Him  in  the  heavens.  Garments  in 
the  Word  also  signify  truths whence  it  is  said  in  David, 
"Jehovah,  Thou  clothest  Thyself  with  light  as  with  a  gar- 
ment." Psalm  civ.  2. 

130.  That  the  light  in  the  heavens  is  spiritual,  and  that  spiri- 
tual light  is  divine  truth,  may  also  be  inferred  from  this  consider- 
ation, that  man  likewise  enjoj-s  spiritual  light,  and  derives  illus- 
tration therefrom  so  far  as  he  is  in  intelligence  and  wisdom  from 
divine  truth.  The  spiritual  light  of  man  is  the  light  of  his 
understanding,  and  the  objects  of  the  understanding  are  truths, 
which  he  arranges  analytically  into  classes,  forms  into  reasons, 
and  from  them  draws  conclusions  in  a  series.2  The  natural  man 
is  not  aware  that  it  is  real  light  by  which  the  understanding  sees 


1  That  garments  in  the  Word  signify  truths,  because  they  invest  good, 
11.  1073,  2576,  5248,  5319,  5954,  9216,  9952,  10536.  That  the  garments  of 
the  Lord,  when  He  was  transfigured,  signified  divine  truth  proceeding 
from  His  divine  love,  n.  9212,  9216. 

2  That  the  light  of  heaven  illuminates  the  understanding  of  man,  and 
that  on  this  account  man  is  rational,  n.  1524,  3138,  3167,  440S,  6608,  S707, 
9128,  9399,  10569.  That  the  understanding  is  enlightened,  because  it  is 
recipient  of  truth,  n.  6222,  6608,  10661.  That  the  understanding  is  en- 
lightened so  far  as  man  receives  truth  in  good  from  the  Lord,  n.  3619. 
That  the  understanding  is  of  such  a  quality  as  are  the  truths  derived  from 
good,  from  which  it  is  formed,  n.  10064.  That  the  understanding  has 
lighl  from  heaven,  as  the  sight  has  light  from  the  world,  n.  1524,  5114, 
O60S  9128.  That  the  light  of  heaven  from  the  Lord  is  always  present 
with  man,  but  that  it  flows-in  only  so  far  as  man  is  in  truth  derived  from 
tfood,  n.  4060,  4214. 


86 


HEA  VEN  AND  HELL. 


such  things,  because  he  does  not  see  that  light  with  his  eyes,  not 
perceive  it  in  thought;  many,  however,  know  that  this  light  is 
real,  and  they  also  distinguish  it  from  the  natural  light  in  which 
those  are,  who  think  naturally  and  not  spiritually.  They  think 
naturally  who  look  only  to  the  world,  and  attribute  all  things  to 
nature ;  but  they  think  spiritually  who  look  to  heaven,  and  attri- 
bute all  things  to  the  Divine.  It  has  been  frequently  granted  me 
to  perceive,  and  also  to  see,  that  the  light  which  enlightens  the 
mind  is  true  light,  altogether  distinct  from  that  which  is  called 
natural  light  [lumen] .  I  have  been  elevated  into  that  light  more 
and  more  interiorly,  by  degrees,  and  my  understanding  was  en- 
lightened in  proportion  to  the  elevation  ;  until  at  length  I  perceived 
what  I  did  not  perceive  before,  and  lastly  such  things  as  I  could 
not  even  grasp  in  thought  from  natural  light.  I  have  sometimes 
been  vexed  at  this  dulness  of  the  natural  mind  about  things 
which  were  very  distinctly  perceived  in  heavenly  light.1  Since 
there  is  a  light  appropriate  to  the  understanding,  therefore  we 
speak  of  the  understanding  in  the  same  terms  as  of  the  eye ; 
as,  that  it  sees  and  is  in  light  when  it  perceives,  and  that  it  is 
obscure  and  dark  when  it  does  not  perceive  ;  with  many  similar 
expressions. 

131.  Since  the  light  of  heaven  is  divine  truth,  therefore  also 
that  light  is  divine  wisdom  and  intelligence  ;  wherefore  to  be 
elevated  into  the  light  of  heaven,  means  to  be  elevated  into  intel- 
ligence and  wisdom,  and  to  be  enlightened.  Hence  it  follows 
that  the  angels  are  in  light  exactly  in  proportion  to  their  intelli- 
gence and  wisdom.  Again :  because  the  light  of  heaven  is 
divine  wisdom,  therefore  the  true  character  of  all  is  manifest  in 
that  light ;  for  the  interiors  of  every  one  there  are  clearly  revealed 
in  the  face,  and  his  precise  quality  made  known.  Not  the  least 
tiling  is  concealed.  The  interior  angels  even  love  to  have  all 
things  within  them  made  manifest,  because  they  will  nothing  but 
good.    The}',  on  the  other  hand,  who  are  beneath  heaven,  and 

1  That  man,  when  he  is  elevating  from  the  sensual  principle,  comes  into 
a  milder  light,  and  at  length  into  celestial  light,  n.  6313,  6315,  9407.  That 
there  is  an  actual  elevation  into  the  light  of  heaven,  when  man  is  elevated 
into  intelligence,  n.  3190.  How  great  a  light  has  been  perceived,  when  I 
have  been  withdrawn  from  worldly  ideas,  n.  1526,  660S. 


HEA  VEN  AND  HELL. 


£7 


do  not  will  what  is  good,  are  very  much  afraid  of  being  seen  in 
the  light  of  heaven.  And,  what  is  wonderful,  the  infernals  appear 
to  each  other  as  men,  but  in  the  light  of  heaven  as  monsters,  with 
horrible  faces  and  horrible  bodies, — the  exact  forms  of  their  own 
evil.1  Man,  as  to  his  spirit,  appears  in  a  similar  way,  when  he 
is  looked  at  by  the  angels.  If  good,  he  appears  as  a  man,  beau- 
tiful according  to  his  good  ;  if  evil,  as  a  monster,  deformed  accord 
ing  to  his  evil.  Hence  it  is  evident  that  all  things  are  made 
manifest  in  the  light  of  heaven  ;  they  are  made  manifest,  because 
die  light  of  heaven  is  divine  truth. 

132.  Inasmuch  as  divine  truth  is  light  in  the  heavens,  therefore 
all  truths,  wheresoever  they  are, — whether  within  an  angel  or 
without  him,  in  the  heavens  or  out  of  them, — emit  light ;  but 
truths  without  the  heavens  do  not  shine  like  truths  within  the  hea- 
vens. Truths  without  the  heavens  shine  with  a  cold  light  like 
snow,  because  they  do  not  derive  their  essence  from  good  like 
truths  within  the  heavens  ;  wherefore  also  that  cold  light,  as  soon 
as  the  light  from  heaven  flows-in,  disappears  ;  and  if  evil  be  under- 
neath,, it  is  turned  into  darkness.  This  I  have  several  times  wit- 
nessed, and  many  other  remarkable  things  concerning  the  lucid- 
ity of  truths,  which  are  here  passed  by. 

133.  Something  shall  now  be  said  concerning  the  heat  of  hea- 
ven.— The  heat  of  heaven  in  its  essence  is  love.  It  proceeds 
from  the  Lord  as  a  sun  :  and  that  this  is  the  divine  love  in  the 
Lord  and  from  Him,  has  been  shown  in  the  preceding  chapter. 
Hence  it  is  evident  that  the  heat  of  heaven  is  spiritual  as  well  as 
its  light ;  for  it  is  from  the  same  origin.1  There  are  two  things 
which  proceed  from  the  Lord  as  a  sun,  divine  truth  and  divine 
good.  Divine  truth  in  the  heavens  is  light,  and  divine  good  is 
heat ;  but  divine  truth  and  divine  good  are  so  united,  that  they 


1  That  they  who  are  in  the  hells,  in  their  own  light,  which  is  like  that 
of  burning  charcoal,  appear  to  themselves  as  men,  but  in  the  light  of 
heaven  as  monsters,  n.  4531,  4533,  4674,  5057,  505S,  6605,  6626. 

a  That  there  are  two  origins  of  heat,  and  likewise  two  origins  of  light, 
namely,  the  sun  of  the  world  and  the  sun  of  heaven,  n.  3338,  5215,  7324. 
That  heat  from  the  Lord  as  a  sun  is  the  affection  which  is  of  love,  n.  3636, 
3643.  Hence  that  spiritual  heat  is,  in  its  essence,  love,  n.  2146,  3338, 
i339-  63H- 


88 


HEA  VEN  AND  HELL. 


are  not  two,  but  one  ;  yet  even  with  the  angels  they  are  separa- 
ted,— for  there  are  angels  who  receive  the  divine  good  more  than 
the  divine  truth,  and  others  who  receive  the  divine  truth  more 
than  the  divine  good.  They  who  receive  more  of  the  divine  good, 
are  in  the  Lord's  celestial  kingdom  ;  and  they  who  receive  more 
of  the  divine  truth,  are  in  His  spiritual  kingdom.  The  most  per- 
fect angels  are  they  who  receive  both  in  the  same  degree. 

134.  The  heat  of  heaven,  like  its  light,  is  every wheie  various. 
That  in  the  celestial  kingdom  differs  from  that  in  die  spiritual  ; 
and  it  differs  also  in  every  society.  And  not  only  does  it  differ 
in  degree,  but  even  in  kind.  It  is  more  intense  and  pure  in  the 
Lord's  celestial  kingdom,  because  the  angels  there  are  more  re- 
ceptive of  die  divine  good ;  it  is  less  intense  and  pure  in  the 
Lord's  spiritual  kingdom,  because  the  angels  there  are  more  re- 
ceptive of  divine  truth  ;  and  it  differs  also  in  even-  society  accord- 
ing to  reception.  There  is  heat  also  in  die  hells,  but  it  is  un- 
clean.1 The  heat  in  heaven  is  what  is  meant  by  sacred  and 
celestial  fire,  and  die  heat  of  hell  is  what  is  meant  by  profane  and 
infernal  fire ;  and  by  both  is  meant  love.  Celestial  fire  means 
love  to  die  Lord  and  love  toward  the  neighbor,  and  every  affec- 
tion derived  from  diose  loves ;  and  infernal  fire  means  the  love 
of  self,  and  the  love  of  the  world,  and  every  concupiscence  de- 
rived from  those  loves.  That  love  is  heat  from  a  spiritual  origin, 
is  evident  from  a  man's  growing  warm  according  to  the  intensity 
of  his  love  ;  for  according  to  its  strength  and  quality,  he  grows 
hot,  and  is  inflamed,  and  the  ardor  of  his  love  becomes  manifest 
when  it  is  assailed.  Hence  also  it  is  common  to  speak  of  being 
inflamed,  becoming  heated,  burning,  boiling,  taking  fire,  bodi  iu 
reference  to  the  affections  which  are  of  the  love  of  good,  and  also 
to  the  concupiscences  which  are  of  the  love  of  evil. 

135.  The  love  which  proceeds  from  die  Lord  as  a  sun  is  felt  in 
heaven  as  heat,  because  the  interiors  of  the  angels  receive  love 
from  the  divine  good  which  is  from  the  Lord,  and  their  exteriors 


1  That  there  is  heat  in  the  hells,  but  that  it  is  unclean,  n.  1773.  2757, 
3340;  ami  that  the  odor  arising  from  it  is  like  the  smell  of  dung  and 
excrement  in  the  world,  and  in  the  worst  hells  is,  as  it  were,  cadaverous, 
n.  814.  S19.  S20.  943.  954,  5394. 


II EA  VEN  AND  HELL. 


So 


are  warmed  from  the  love  in  their  interiors.  Hence  it  is  that 
heat  and  love  so  perfectly  correspond  to  each  other  in  heaven, 
that  every  one  there  enjoys  a  kind  and  degree  of  heat  corre- 
sponding to  the  kind  and  degree  of  his  love, — agreeably  to  what 
was  just  stated.  The  heat  of  the  world  does  not  enter  heaven 
at  all,  because  it  is  too  gross,  and  is  not  spiritual  but  natural. 
But  it  is  otherwise  with  men,  because  they  are  in  the  spiritual 
world  as  well  as  in  the  natural  world.  They,  as  to  their  spirit, 
grow  warm  altogether  according  to  their  loves ;  but  as  to  their 
body  they  become  warm  both  from  the  heat'  of  the  spirit  and 
from  the  heat  of  the  world.  The  former  flows  into  the  latter, 
because  they  correspond.  The  nature  of  the  correspondence  of 
these  two  kinds  of  heat  is  manifest  from  animals  ;  for  their  loves, 
— the  chief  of  which  is  the  love  of  propagating  their  species, — 
burst  fordi  and  operate  according  to  the  presence  and  afflux  of 
heat  from  the  sun  of  the  world,  which  heat  prevails  only  in  the 
spring  and  summer  seasons.  They  are  much  mistaken  who  ima- 
gine that  the  influent  heat  of  the  world  excites  loves ;  for  the  nat- 
ural does  not  flow  into  the  spiritual,  but  the  spiritual  into  the 
natural.  The  latter  kind  of  influx  is  according  to  divine  order, 
but  the  former  is  contrary  to  divine  order.1 

136.  Angels,  like  men,  have  understanding  and  will.  The 
light  of  heaven  forms  the  life  of  their  understanding,  because  the 
light  of  heaven  is  divine  truth,  and  thence  divine  wisdom  ;  and 
the  heat  of  heaven  forms  the  life  of  their  will,  because  the  heat 
of  heaven  is  divine  good,  and  thence  divine  love.  The  very  life 
itself  of  the  angels  is  from  that  heat ;  but  not  from  the  light, 
except  so  far  as  it  contains  heat.  That  life  is  from  heat  is  evi- 
dent ;  for  on  the  removal  of  heat,  life  perishes.  The  case  is  sim- 
ilar in  regard  to  faith  without  love,  or  truth  without  good ;  for 
truth,  which  is  called  the  truth  of  faith,  is  light,  and  the  good 
which  is  of  love  is  heat.2    These  truths  appear  more  manifest 


1  That  there  is  spiritual  influx,  and  not  physical ;  thus  that  there  is  in- 
flux from  the  spiritual  world  into  the  natural,  and  not  from  the  natural 
into  the  spiritual,  n.  3219,  5119,  5259,  5427,  5428,  5477,  6322,  9110,  9111. 

'That  truths  without  good  are  not  in  themselves  truths,  because  they 
nave  not  life ;  for  truths  ha^^  all  their  life  from  good,  n.  9603.  Thus  that 
12 


9o 


HEA  VEN  AND  HELL. 


[wlien  illustrated  by  comparisons  drawn]  from  the  heat  and  light 
of  the  world,  to  which  the  heat  and  light  of  heaven  correspond. 
From  the  heat  of  the  world  conjoined  with  light,  all  things  which 
grow  on  the  earth  are  vivified  and  flourish  ;  this  conjunction 
takes  place  in  the  seasons  of  spring  and  summer.  But  from  light 
separate  from  heat  nothing  is  vivified  or  flourishes,  but  all  things 
become  torpid  and  die  ;  this  separation  takes  place  in  winter- 
time, when  heat  is  absent,  though  light  continues.  From  this 
correspondence  heaven  is  called  paradise,  because  there  truth  is 
conjoined  with  good,  or  faith  with  love,  as  light  is  conjoined 
with  heat  in  the  spring-time  on  earth.  From  these  considera- 
tions the  truth  is  more  clearly  manifest  which  was  stated  in  a 
previous  chapter,  (n.  13  to  19),  that  the  Divine  of  the  Lord  in  hea- 
ven is  love  to  Him  and  charity  toward  the  neighbor. 

137.  It  is  said  in  John,  ii/n  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the  Word  was  God:  all 
things  were  made  by  Him,  and  without  Him  was  not  any 
tiling  made  that  was  made.  In  Him  was  life;  and  the  life 
was  the  light  of  men  ;  He  was  in  the  world  and  the  world  was 
made  by  Him. — And  the  Word  was  made  fesh  and  dwelt 
among  us,  a?id  we  beheld  His  glory."  i.  1,3,  4,  10,  14.  That 
it  is  the  Lord  who  is  meant  by  the  Word,  is  plain  ;  for  it  is 
said  that  the  Word  was  made  flesh.  But  what  is  specifically 
meant  by  the  Word,  has  not  yet  been  known,  and  shall  therefore 
be  declared.  The  W ord  in  the  above  passage  is  divine  truth, 
which  is  in  the  Lord  and  from  the  Lord wherefore  also  it  is 
there  called  light ;  and  that  light  is  divine  truth  has  been  shown 

they  are  as  a  body  without  a  soul,  n.  3180,  9154.  That  truths  without 
k'ood  are  riot  accepted  of  the  Lord,  n.  436S.  What  is  the  quality  of  truth 
without  good,  thus  of  faith  without  love,  and  what  the  quality  of  truth 
derived  from  good,  or  of  faith  derived  from  love,  n.  1949,  1950,  1951,  1964, 
5830,  5951.  That  it  amounts  to  the  same  tiring  whether  we  speak  of  truth 
or  of  faith,  and  of  good  or  of  love,  because  truth  is  of  faith  and  good  is 
of  love,  n.  (2S39),  (4353).  4997.  7173.  7623.  7624.  10367- 

1  That  the  term  Word,  in  the  Sacred  Scripture,  signifies  various  things; 
namely,  discourse,  the  thought  of  the  mind,  every  thing  which  really  ex- 
ists; also  something;  and,  in  the  supreme  sense,  Divine  Truth,  and  the 
Lord,  n.  9987.  That  the  Word  signifies  Divine  Truth,  n.  2S03,  2894,  4692, 
5°75i  5272>  (7830),  99S7.    That  the  Word  signifies  the  Lord,  n.  2533,  2S59. 


IIEA  VEN  AND  HELL.  91 

in  previous  portions  of  this  chapter.  That  all  things  were  made 
and  created  by  the  divine  truth  will  now  be  explained. 

Divine  truth  has  all  power  in  heaven,  and  without  it  there  is 
absolutely  none.1  All  the  angels  are  called  powers  from  divine 
truth,  and  actually  are  powers  in  proportion  as  they  are  recipi- 
ents or  recejstacles  thereof.  By  means  of  it  they  have  power 
over  the  hells,  and  over  all  who  set  themselves  in  opposition  to 
it.  A  thousand  enemies  cannot  there  endure  one  ray  of  the  light 
of  heaven,  which  is  divine  truth.  Since  the  angels  are  angels 
by  virtue  of  their  reception  of  divine  truth,  it  follows  that  the 
whole  heaven  is  from  no  other  source ;  for  heaven  consists  of 
angels. 

That  such  immense  power  is  inherent  in  divine  truth,  cannot 
be  believed  by  those  who  have  no  other  idea  of  truth  than  they 
have  of  thought,  or  discourse,  in  which  there  is  no  inherent 
power,  except  so  far  as  others  obey  it ;  but  there  is  an  inherent 
power  in  divine  truth,  and  such  power  that  heaven  and  earth 
and  all  things  therein  were  created  by  it.  That  divine  truth  pos- 
sesses such  inherent  power,  may  be  illustrated  by  two  compari- 
sons, namely,  by  the  power  of  truth  and  good  in  man,  and  by 
the  power  of  light  and  heat  from  the  sun  in  the  world. 

By  the  power  of  truth  and  good  in  ?nan.  Every  thing  which 
man  does,  he  does  from  his  understanding  and  will.  He  acts 
from  his  will  by  good,  and  from  his  understanding  by  truth  ;  for 
all  things  in  the  will  have  relation  to  good,  and  all  things  in  the 
understanding  to  truth.2  From  these,  therefore,  man  puts  his 
whole  body  in  action,  and  thousands  of  things  spontaneously  and 

1  That  the  divine  truth  proceeding  from  the  Lord  has  all  power,  n. 
694S,  8200.  That  all  power  in  heaven  is  of  truth  derived  from  good,  n. 
3091,  3563,  6344,  6423,  8304,  9643,  10019,  IQ182.  That  the  angels  are  called 
•'powers,"  and  that  they  likewise  are  powers,  by  virtue  of  the  reception  of 
divine  truth  from  the  Lord,  n.  9639.  That  the  angels  are  recipients  of 
divine  truth  from  the  Lord,  and  that,  on  this  account,  they  are  frequently 
called  gods  in  the  Word,  n.  4295,  4402,  8301,  8192,  9160. 

2  That  the  understanding  is  recipient  of  truth,  and  the  will  recipient  oi 
good,  n.  3623,  6125,  7503,  9300,  (9930).  That,  therefore,  all  things  which 
are  in  the  understanding,  have  relation  to  truths,  whether  they  really  are 
truths,  or  are  only  thought  to  be  so  by  man  ;  and  that  all  things  which  are 
in  the  will  have  reference  to  goods  in  like  manner,  n.  803,  10122. 


92  HEAVEN  AND  HELL. 

at  once  rush  in  at  their  nod  and  pleasure.  Hence  it  is  evident 
that  the  whole  body  was  formed  to  be  obsequious  to  good  and 
truth,  and,  consequently,  was  formed  from  good  and  truth. 

By  the  power  of  heat  and  light  from  the  sun  in  the  -world. 
All  things  which  grow  in  the  world,  as  trees,  cereals,  flowers, 
grasses,  fruits,  and  seeds,  exist  from  no  other  source  than  the 
heat  and  light  of  the  sun.  Hence  it  may  appear  what  a  power 
of  production  is  inherent  in  those  elements.  What,  then,  must  be 
the  power  of  divine  light,  which  is  divine  truth,  and  of  divine 
heat,  which  is  divine  good !  From  these  heaven  exists,  and  con- 
sequently the  world, — for  the  world  exists  through  heaven,  as  was 
shown  above.  From  these  considerations  may  be  seen  in  what 
manner  it  is  to  be  understood,  that  by  the  Word  all  things  were 
made,  and  that  without  Him  was  not  anything  made  that  was 
made ;  and  also  that  the  world  was  made  by  Him,  namely,  by 
divine  truth  from  the  Lord.1  Hence  also  it  is,  that  in  the  book 
of  Genesis  mention  is  first  made  of  light,  and  afterwards  of  those 
things  which  are  from  light.  Gen.  i.  3,  4.  It  is  from  the  same 
cause  also,  that  all  things  in  the  universe,  both  in  heaven  and  in 
the  world,  have  relation  to  good  and  truth  and  to  their  conjunc 
tion,  in  order  that  they  may  be  real  existences. 

139.  *  It  is  to  be  observed,  that  the  divine  good  and  divine  truth 
which  are  in  the  heavens  from  the  Lord  as  a  sun,  are  not  in  the 
Lord,  but  from  the  Lord.  In  the  Lord  there  is  only  divine  love, 
which  is  the  esse  from  which  those  exist.  To  proceed,  means  to 
exist  from  an  esse.  This,  too,  may  be  illustrated  by  comparison 
with  the  sun  of  the  natural  world.  The  heat  and  light  which 
are  in  the  world,  are  not  in  the  sun,  but  from  the  sun.  In  the 
sun  there  is  nothing  but  fire,  from  which  heat  and  light  exist  and 
proceed. 

140.  Since  the  Lord  as  a'sun  is  divine  love,  and  divine  love  is 
divine  good  itself,  therefore  the  Divine  which  proceeds  from  Him, 
and  is  His  Divine  in  heaven,  is  called,  for  the  sake  of, distinction, 


1  That  the  divine  truth  proceeding  from  the  Lord,  is  the  only  real  exist- 
ence, n.  6SS0,  7004,  8200.  That  all  things  were  made  and  created  by 
divine  truth,  n.  2S03,  2SS4,  5272,  7678. 

*  [There  is  no  0  13S  in  the  original. — Tr.] 


1IEA  VEN  AND  HELL. 


93 


divine  truth  ;  although  it  is  divine  good  united  with  divine  truth. 
This  divine  truth  is  what  is  called  the  Holy  [Spirit]  proceeding 
from  Him. 


THE  FOUR  QUARTERS  IN  HEAVEN. 

141.  In  heaven  as  in  the  world,  there  are  four  quarters ;  the 
east,  the  south,  the  west,  and  the  north.  These  are  determined 
in  both  worlds  by  their  respective  suns  ;  in  heaven  by  the  sun  of 
heaven,  which  is  the  Lord ;  in  the  world  by  the  sun  of  the 
world :  but  still  there  are  great  differences  between  them. 

The  first  difference  is,  that,  in  the  world,  that  quarter  is  called 
the  south,  where  the  sun  is  at  its  greatest  altitude  above  the  earth  ; 
the  north,  where  he  is  at  the  opposite  point  beneath  the  earth  ; 
the  east,  where  he  rises  at  the  equinoxes  ;  and  the  west,  where 
he  then  sets.  Thus  in  the  world,  all  the  quarters  are  determined 
from  the  south.  But  in  heaven,  it  is  called  the  east  where  the 
Lord  appears  as  a  sun  ;  opposite  is  the  west ;  on  the  right  is  the 
south  ;  and  on  the  left  is  the  north  ;  and  this  in  whatever  direc- 
tion the  angels  turn  themselves.  Thus  in  heaven,  all  the  quarters 
are  determined  from  the  east.  It  is  called  the  east  {oriens)  where 
the  Lord  appears  as  a  sun,  because  all  the  origin  of  life  is  from 
Him  as  a  sun  ;  and  also  because  in  proportion  as  heat  and  light, 
or  love  and  intelligence,  are  received  from  Him  by  the  angels, 
the  Lord  is  said  to  arise  upon  them.*  Hence  also  it  is,  that  the 
Lord  in  the  Word  is  called  the  East.1 


*  [To  enable  the  English  reader  to  understand  this  sentence,  he  must  be 
informed,  that  the  Latin  word  for  the  east  is  oriens,  derived  from  orior,  to 
arise;  whence  also  is  formed  origo,  the  exact  meaning  of  which  is  retained 
in  our  word  "  origin."  The  sense  of  the  above  will  be  clear  to  the  English 
reader,  if,  wherever  the  term  "east"  occurs,  he  substitutes  in  his  mind  "the 
rising"  which  is  the  literal  signification  of  the  Latin  word. — Tr.] 

1  That  the  Lord,  in  the  supreme  sense,  is  the  east,  because  He  is  the  sun 
ol  heaven,  which  is  always  in  its  rising,  and  never  in  its  setting,  n.  101, 
5097,  9668. 


94 


HEAVEN  AND  HELL. 


142.  Another  difference  is,  that  the  east  is  always  before  the 
angels,  the  west  behind  them,  the  south  on  their  right,  and  the 
north  on  their  left ;  but  since  this  cannot  be  easily  understood  in 
the  world,  because  man  turns  his  face  to  every  quarter,  therefore 
it  shall  be  explained. 

The  whole  heaven  turns  itself  toward  the  Lord  as  to  its  com- 
mon centre  ;  hence  all  the  angels  turn  themselves  thither.  That 
there  is  also  a  universal  tendency  on  earth  to  a  common  centre, 
is  well  known  :  but  the  tendency  in  heaven  differs  from  that  in 
the  world.  In  heaven  the  front  parts  [or  anteriors]  tend  to  the 
common  centre,  but  in  the  world  the  lower  parts.  The  tendency 
in  the  world  is  called  the  centripetal  force,  and  also  gravitation. 
The  interiors  of  the  angels  are  also  actually  turned  forward  ;  and 
because  the  interiors  present  themselves  in  the  face,  therefore  the 
face  is  what  determines  die  quarters.1 

143.  But  that  the  angels  have  the  east  before  them  -whitherso- 
ever they  turn  their  faces  and  bodies,  is  something  still  harder 
to  understand  in  the  world,  because  man  has  every  quarter  before 
him  according  to  the  direction  in  which  he  turns  himself.  There- 
fore, this  also  shall  be  explained. 

The  angels  turn  and  bend  their  faces  and  bodies  in  every  di- 
rection like  men  ;  but  still  they  have  the  east  constantly  before 
their  eyes.  But  the  changes  of  aspect  with  the  angels  are  unlike 
those  of  men,  and  are  from  another  origin.  They  appear  simi- 
lar, indeed,  but  still  they  are  not,  because  all  determinations  of 
aspect  both  with  angels  and  spirits  result  from  the  ruling  love. 
For,  as  was  said  just  above,  their  interiors  are  actually  turned 
toward  their  common  centre,  thus  in  heaven  toward  the  Lord  as 
a  sun.  Wherefore  since  the  love  is  continually  before  their  interi- 
ors, and  the  face  exists  from  the  interiors, — for  it  is  their  external 
form, — therefore  the  ruling  love  is  always  before  the  face.  Hence, 
ill  tne  heavens,  the  Lord  as  a  sun  is  continually  before  them,  be- 


1  That  all  in  heaven  turn  themselves  to  the  Lord,  n.-9S2S.  10130,  101S9. 
10420.  That,  nevertheless,  the  angels  do  not  turn  themselves  to  the  Lord, 
but  the  Lord  turns  them  to  Himself,  n.  101S9.  That  the  presence  of  the 
angels  is  not  with  the  Lord,  but  the  Lord's  presence  is  with  the  angeU, 
n.  9415. 


HEA  VEN  AND  HELL. 


95 


cause  He  is  the  source  from  which  they  derive  their  love  ;l  and 
since  the  Lord  Himself  is  in  His  own  love  with  the  angels,  there- 
fore it  is  He  who  causes  them  to  look  to  Him  in  whatever  direc- 
tion they  turn.  These  things  cannot  as  yet  be  further  elucidated  ; 
but  in  the  following  chapters, — those  especially  which  treat  of 
Representations  and  Appearances,  and  of  Time  and  Space  in 
heaven, — they  will  be  made  more  intelligible. 

That  the  angels  have  the  Lord  constantly  before  them,  has 
been  given  me  to  know  and  also  to  perceive  from  much  experi- 
ence ;  for  whenever  I  have  been  in  company  with  them,  the  Lord 
has  been  perceptibly  present  before  my  face  ;  not  seen,  indeed, 
but  still  clearly  perceived.  That  this  is  the  case,  the  angels  also 
have  often  testified. 

Because  the  Lord  is  constantly  before  the  faces  of  the  angels, 
therefore  also  it  is  usual  in  the  world  to  say  of  those  who  be- 
lieve in  God,  and  love  Him,  that  they  set  Him  before  their  eyes, 
and  before  their  face,  and  that  they  look  to  Him,  and  keep  Him 
in  view.  Man  derives  this  mode  of  speaking  from  the  spiritual 
world  ;  for  many  expressions  in  human  language  are  thence  de- 
rived, although  man  is  ignorant  of  their  origin. 

144.  That  there  is  such  a  turning  to  the  Lord  is  one  of  the 
wonders  of  heaven  ;  for  many  may  be  together  there  in  one  place, 
and  one  may  turn  his  face  and  body  in  one  direction,  and  another 
in  another  ;  and  yet  they  all  see  the  Lord  before  them,  and  every 
one  has  the  south  on  his  right  hand,  the  north  on  his  left,  and  the 
west  behind.  Another  of  the  wonders  of  heaven  is,  that  al- 
though the  aspect  of  the  angels  is  always  toward  the  east,  still 
they  have  an  aspect  also  toward  the  other  three  quarters ;  but 
their  aspect  toward  these  is  from  their  interior  sight,  which  is  the 
sight  of  thought.    Another  wonder  also  is,  that  it  is  never  permit- 


1  That  all  in  the  spiritual  world  constantly  turn  themselves  to  their  own 
loves,  and  that  the  quarters  commence,  and  are  determined,  in  that  world 
from  the  face,  n.  10130,  10189,  10420,  10702.  That  the  face  is  formed  to 
correspondence  with  the  interiors,  n.  4791  to  4805,  5695.  That  hence  the 
interiors  shine  forth  from  the  face,  n.  3527,  4066,  4796.  That  with  angels 
the  face  makes  one  with  the  interiors,  n.  4796,  4797,  4799,  5695,  8250.  Con- 
cerning the  influx  of  the  interiors  into  the  face  and  its  muscles,  n.  3631, 
4S00. 


96 


HE  A  VEN  AND  HELL. 


ted  any  one  in  heaven  to  stand  behind  another,  and  to  look  at  the 
back  of  his  head  ;  and  if  he  should,  the  influx  of  good  and  truth 
which  is  from  the  Lord  would  be  thereby  disturbed. 

145.  The  angels  do  not  see  the  Lord  as  He  sees  them.  They 
see  the  Lord  through  the  eyes  ;  but  the  Lord  sees  them  in  the  fore- 
head, because  the  forehead  corresponds  to  love,  and  the  Lord  by 
love  flows  into  their  wills,  and  makes  Himself  visible  to  their 
1  nderstandings,  to  which  the  eyes  correspond.1 

146.  But  the  quarters  in  the  heavens  which  constitute  the 
Lord's  celestial  kingdom,  differ  from  those  which  constitute  His 
spiritual  kingdom,  by  reason  that  the  Lord  appears  to  the  angels 
in  His  celestial  kingdom  as  a  sun,  but  to  those  in  His  spiritual 
kingdom  as  a  moon  ;  and  where  the  Lord  appears  is  the  east. 
The  distance  between  the  sun  and  the  moon  there  is  thirty  de- 
grees ;  hence  there  is  a  like  difference  between  the  quarters  of  the 
two  kingdoms. — That  heaven  is  distinguished  into  two  kingdoms, 
called  the  celestial  and  the  spiritual,  may  be  seen  in  its  proper 
chapter,  n.  20  to  28 :  and  that  the  Lord  appears  in  the  celestial 
kingdom  as  a  sun,  and  in  the  spiritual  as  a  moon,  n.  118: — nev- 
ertheless the  quarters  in  heaven  are  not  thereby  rendered  indis- 
tinct, since  the  spiritual  angels  cannot  ascend  to  the  celestial  an- 
gels, nor  can  the  celestial  descend  to  the  spiritual ;  (see  above, 

n-  35)- 

147.  Hence  it  is  evident  what  is  the  nature  of  the  Lord's 
presence  in  the  heavens, — that  He  is  everywhere  and  with  every 
one,  in  the  good  and  truth  which  proceed  from  Him  ;  conse- 
quently that  He  is  with  the  angels  in  what  is  His  own,  as  was 
said  above,  n.  12.  The  perception  of  the  Lord's  presence  is 
in  their  interiors,  from  which  the  eyes  see  ;  and  therefore  they 
behold  Him  out  of  themselves,  because  there  is  continuity  [be- 
tween the  Lord  as  existing  within,  and  the  Lord  as  existing  with- 
out them].  Hence  it  is  evident  how  it  is  to  be  understood,  that  the 

1  That  the  forehead  corresponds  to  celestial  love,  and  that,  therefore,  the 
forehead,  in  the  Word,  signifies  that  love,  n.  9936.  That  the  eye  corre- 
sponds to  the  understanding,  because  the  understanding  is  internal  sight, 
n.  2701,  4410,  4526,  9051,  10569;  wherefore,  to  lift  up  the  eyes  and  see,  sig- 
nifies to  understand,  to  perceive,  and  to  observe,  n.  27S9,  2S29,  3198,  3202, 
4083,  40S6,  4339,  5684. 


HE  A  VEN  AND  HELL. 


97 


Lord  is  in  them,  and  they  in  the  Lord,  according  to  His  own 
words,  "Abide  in  Me,  and  I  in  you."  John  xv.  4.  "He  that 
eateth  My  flesh,  and  drinketh  My  blood,  abideth  in  Me,  and  I 
in  Him."  John  vi.  56.  The  Lord's  flesh  signifies  divine  good, 
and  His  blood,  divine  truth.1 

148.  All  in  the  heavens  dwell  distinctly  according  to  the  quar- 
ters. They  who  are  in  the  good  of  love  dwell  in  the  east  and 
west  •  in  the  east  they  who  are  in  clear  perception  of  it,  and  in 
the  west  they  who  are  in  obscure  perception  of  it  They  who 
are  in  wisdom  derived  from  the  good  of  love,  dwell  in  the  south 
and  north  ;  they  who  are  in  the  clear  light  of  wisdom,  in  the 
south,  and  they  who  are  in  the  obscure  light  of  wisdom,  in  the 
north.  The  angels  in  the  Lord's  spiritual  kingdom  dwell  in  like 
manner  as  those  in  His  celestial  kingdom,  yet  with  a  difference 
according  to  the  good  of  love  and  the  light  of  truth  derived  from 
good.  For  the  love  in  the  celestial  kingdom  is  love  to  the  Lord, 
and  the  light  of  truth  thence  derived  is  wisdom  ;  but  in  the  spir- 
itual kingdom  it  is  love  toward  the  neighbor,  which  is  called 
charity,  and  the  light  of  truth  thence  derived  is  intelligence, 
which  is  likewise  called  faith  :  sec  above,  n.  23.  They  differ  also 
as  to  the  quarters  ;  for  the  quarters  in  the  two  kingdoms  are  dis- 
tant thirty  degrees  from  each  other,  as  was  said  just  above,  n. 
146. 

149.  In  every  society  of  heaven  a  similar  arrangement  prevails. 
They  who  are  in  a  superior  degree  of  love  and  charity  are  in  the 
east,  they  who  are  in  a  lower  degree  are  in  the  west ;  they  who 
are  in  the  greater  light  of  wisdom  and  intelligence  are  in  the 
south,  and  they  who  are  in  less  light  are  in  the  north.  The  an- 
gels dwell  thus  distinctly  because  every  society  is  an  image  of 
the  whole  heaven,  and  also  is  a  heaven  in  miniature  :  see  above, 
n.  51  to  58.  The  same  order  prevails  in  their  assemblies.  They 
are  brought  into  this  order  as  a  consequence  of  the  form  of  hea- 
ven, by  virtue  of  which  every  one  knows  his  own  place.  The 


1  That  the  flesh  of  the  Lord  signifies  His  Divine  Human,  and  the  divine 
good  of  His  love,  n.  3813,  7S50,  9127,  10283;  and  that  the  blood  of  the 
Lord  signifies  divine  truth,  and  the  holy  principle  of  faith,  n.  4735,  697S, 
7W,  7326,  7846,  7850,  7877,  9127,  9393,  10026,  10033,  10152,  10204. 
13  E 


9s 


HEA  VEN  AND  HELL. 


Lord  also  provides  that  in  every  society  there  may  be  some  of 
every  class,  to  the  intent  that  the  form  of  heaven  may  be  every- 
where the  same.  Nevertheless  the  arrangement  of  the  whole 
heaven  differs  from  that  of  each  society,  as  the  whole  differs  from 
a  part ;  for  the  societies  which  are  in  the  east  excel  those  in  the 
west,  and  those  in  the  south  excel  those  in  the  north. 

150.  Hence  it  is  that  the  quarters  in  the  heavens  signify  the 
qualities  which  peculiarly  characterize  those  who  dwell  theie  ; 
thus  the  east  signifies  love  and  its  good  in  clear  perception  ;  the 
west,  the  same  in  obscure  perception  ;  the  south,  wisdom  and  in- 
telligence in  clear  light ;  and  the  north,  the  same  in  obscure  light. 
From  this  signification  of  the  quarters  in  heaven,  they  have  a 
similar  signification  in  the  internal  or  spiritual  sense  of  the 
Word  ;'  for  the  internal  or  svjiritual  sense  of  the  word  is  in  per- 
fect agreement  with  the  things  which  exist  in  heaven. 

151.  The  order  in  hell  is  the  reverse  of  that  in  heaven.  The 
infernals  do  not  look  to  the  Lord  as  a  sun  or  as  a  moon,  but 
backward  from  the  Lord  to  that  thick  darkness  \caliginosum~\ 
which  is  in  the  place  of  the  sun  of  the  world,  and  to  the  dark- 
ness \tcncbrosum~\  which  is  in  the  place  of  die  moon  of  the 
earth.  They  who  are  called  genii  look  to  the  thick  darkness 
which  is  in  the  place  of  the  sun  of  the  world,  and  they  who  are 
called  spirits  look  to  the  darkness  which  is  in  the  place  of  the 
moon  of  the  earth.2 — That  the  sun  of  the  world  and  die  moon 
of  the  earth  do  not  appear  in  the  spiritual  world,  but  in  the 
place  of  that  sun,  a  thick  dark  thing  opposite  to  the  sun  of  hea- 
ven, and  in  the  place  of  that  moon,  a  dark  thing  opposite  to  the 
moon  of  heaven,  may  be  seen  above,  n.  122. — The  quarters  in 
hell  are,  therefore,  opposite  to  those  in  heaven.  The  thick  dark 
thing  and  the  dark  thing  are  in  the  east;  the  west  is  wheie  the 
sun  of  heaven  is ;  the  south  is  on  the  right,  and  the  north  on  the 


1  That  the  east,  in  the  Word,  signifies  love  in  clear  perception,  n.  1250, 
3708;  the  west,  love  in  obscure  perception,  n.  3708,  9653;  the  south,  a  state 
of  light,  or  of  wisdom  and  intelligence,  n.  1458,  3708,  5672;  and  the  north, 
that  state  in  obscurity,  n.  370S. 

3  Who,  and  of  what  quality  they  are  who  are  called  genii,  and  who, 
and  of  what  quality  they  are  who  are  called  spirits,  11.  947,  5035,  5977, 
8593,  8622,  8625. 


ILEA  VEN  AND  HELL. 


99 


left;  and  this,  too,  in  whatever  direction  their  bodies  are  turned  ; 
nor  can  it  be  otherwise,  because  every  tendency  of  their  interiors, 
and  thence  every  determination  inclines  and  struggles  in  that  di- 
rection. That  the  direction  of  the  interiors,  and  thence  the  actual 
determination  of  all  in  the  other  life,  is  according  to  their  love, 
may  be  seen,  n.  143.  The  love  of  those  who  are  in  the  hells  is 
the  love  of  self  and  of  the  world  ;  and  these  loves  are  signified 
by  the  sun  of  the  natural  world  and  the  moon  of  the  earth,  see 
n.  122  ;  and  they  are  also  the  opposites  of  love  to  the  Lord  and 
love  toward  the  neighbor.1  Hence  it  is  that  evil  spirits  turn 
themselves  toward  those  dark  appearances  \caligines\  and  back- 
ward from  the  Lord.  Those  in  the  hells  also  dwell  according  to 
their  quarters  ;  they  who  are  in  the  evils  which  spring  from  self- 
love,  from  their  east  to  their  west ;  and  they  who  are  in  the  falses 
of  evil,  from  their  south  to  their  north.  But  on  this  subject  more 
will  be  said  below,  when  the  hells  come  to  be  treated  of. 

152.  When  any  evil  spirit  comes  among  the  good,  the  quarters 
are  so  confounded  that  the  good  scarcely  know  where  their  east 
is.  I  have  several  times  perceived  this  to  be  the  case,  and  have 
also  been  informed  by  spirits  who  complained  of  it. 

153.  Evil  spirits  sometimes  appear  to  be  turned  to  the  quarters 
of  heaven,  and  then  they  have  intelligence  and  the  perception  of 
truth,  but  no  affection  of  good  ;  wherefore  as  soon  as  they  turn 
themselves  back  to  their  own  quarters,  they  cease  to  be  in  intel- 
ligence and  in  the  perception  of  truth  ;  and  then  they  say  that 
the  truths  which  they  had  before  heard  and  perceived  are  not 
truths,  but  falses.  They  also  desire  that  falses  may  be  truths. 
I  have  been  informed  concerning  this  turning,  namely,  that  with 
the  wicked  the  understanding  can  be  so  turned,  but  not  the  will ; 
and  that  this  is  provided  by  the  Lord,  in  order  that  every  one 
may  be  able  to  see  and  acknowledge  truths  ;  but  that  no  one  may 
receive  them  unless  he  be  in  good,  because  it  is  good  and  never 


1  That  they  who  are  in  the  loves  of  self  and  of  the  world  turn  them- 
selves backward  from  the  Lord,  n.  10130,  10189,  10420,  10702.  That  love 
to  the  Lord  and  charity  toward  the  neighbor  make  heaven,  whilst  the 
love  of  self  and  the  love  of  the  world  make  hell,  because  they  are  oppo- 
sites, n.  2041,  3610,  4225,  4776,  6210,  7366,  7369,  7490,  8232,  8678,  10455, 
10741  to  10745. 


:oo 


HE  A  VEN  AND  HELL. 


evil  which  receives  truths.  I  have  also  been  informed  that  the 
case  is  similar  with  man,  to  the  end  that  he  may  be  amended  by 
truths,  but  that  still  he  is  not  amended  except  in  the  degree  that 
he  is  in  good  ;  and  that  on  this  account  man,  in  like  manner,  can 
be  turned  to  the  Lord ;  but  that,  if  he  be  in  evil  as  to  life,  he 
immediately  turns  himself  back  again,  and  confirms  in  himself 
the  falses  of  his  evil  in  opposition  to  the  truths  which  he  under- 
stood and  saw  ;  and  that  this  occurs  when  he  thinks  with  himself 
from  his  interior. 


CHANGES  OF  STATE  WITH  THE  ANGELS  IN  HEAVEN. 

154.  By  changes  of  state  with  the  angels,  are  meant  their 
changes  as  to  love  and  faith,  and  thence  as  to  wisdom  and  intel- 
ligence, thus  as  to  the  states  of  their  life.  States  are  predicated 
of  life,  and  of  those  things  which  belong  to  life ;  and  since 
angelic  life  is  the  life  of  love  and  faith,  and  thence  of  wisdom 
and  intelligence,  therefore  states  are  predicated  of  these,  and  are 
called  states  of  love  and  faith,  and  states  of  wisdom  and  intelli- 
gence. How  these  states  with  the  angels  are  changed,  shall  now 
be  told. 

155.  The  angels  are  not  constantly  in  the  same  state  as  to  love, 
nor,  consequently,  as  to  wisdom  ;  for  all  their  wisdom  is  from 
love  and  according  to  love.  Sometimes  they  are  in  a  state  of 
intense  love,  and  sometimes  in  a  state  of  love  not  so  intense.  It 
decreases  by  degrees  from  its  greatest  to  its  least.  When  they 
are  in  the  greatest  degree  of  love,  they  are  in  the  light  and  heat 
of  their  life,  or  in  their  bright  and  delightful  state ;  but  when 
they  are  in  the  least  degree,  they  are  in  shade  and  cold,  or  in 
their  state  of  obscurity  and  undelight.  From  the  last  state  they 
return  again  to  the  first ;  and  so  on.  These  states  do  not  succeed 
each  other  uniformly,  but  with  variety,  like  the  variations  of  the 
state  of  light  and  shade,  and  of  heat  and  cold  ;  or  like  morning, 
noon,  evening,  and  night,  every  day  in  the  world,  with  perpetual 


HEA  VEN  AND  HELL. 


IOI 


variety  throughout  the  year.  They  also  correspond, —  morning 
to  a  state  of  their  love  in  brightness ;  noon  to  a  state  of  their 
wisdom  in  brightness ;  evening  to  a  state  of  their  wisdom  in 
obscurity ;  and  night  to  a  state  of  no  love  and  wisdom.  But  it 
is  to  be  observed  that  there  is  no  correspondence  of  night  with 
the  states  of  life  of  those  who  are  in  heaven ;  but  there  is  a  cor- 
respondence of  the  twilight  which  precedes  the  morning ;  the 
correspondence  of  night  is  with  those  who  are  in  hell.1  From 
this  correspondence  days  and  years  in  the  Word  signify  states  of 
life  in  general ;  heat  and  light,  love  and  wisdom  ;  morning,  the 
first  and  highest  degree  of  love ;  noon,  wisdom  in  its  light ; 
evening,  wisdom  in  its  shade  ;  day-break,  the  obscurity  which 
precedes  the  morning ;  and  night,  the  deprivation  of  love  and 
wisdom.2 

156.  The  states  of  the  various  things  without  the  angels,  and 
which  appear  before  their  eyes,  are  also  changed  with  the  states 
of  their  interiors  which  are  of  their  love  and  wisdom  ;  for  the 
things  which  are  without  them,  assume  an  appearance  according 
to  those  within  them.  What  those  things  are,  and  what  their 
quality,  will  be  shown  hereafter  when  representatives  and  appear- 
ances in  heaven  are  treated  of. 

157.  Every  angel  undergoes  and  passes  through  such  changes 
of  state,  and  so  does  each  society  as  a  whole, — but  still  with 
variety,  because  they  differ  in  love  and  wisdom  ;  for  they  who 
are  in  the  midst  are  in  a  more"  perfect  state  than  they  who  are 
around  them.  Perfection  diminishes  successively  from  the  centre 
to  the  circumferences  of  each  society,  as  may  be  seen  above,  n. 


1  That  in  heaven  there  is  no  state  corresponding  to  night,  but  to  the 
twilight  which  precedes  morning,  n.  61 10.  That  twilight  signifies  a  mid- 
dle state  between  the  last  and  the  first,  n.  10134. 

*  That  the  vicissitudes  of  states  as  to  illustration  and  perception  in  hea- 
ven, are  as  the  times  of  the  days  in  the  world,  n.  5672,  5962,  (6310), '8426, 
9213,  10605.  That  a  day,  and  a  year,  in  the  Word,  signify  all  states  in 
general,  n.  23,  487,  488,  493,  893,  278S,  3462,  4850,  10656.  That  moining 
signifies  the  beginning  of  a  new  state,  and  a  state  of  love,  n.  7218,  8426, 
8427,  10114,  10134.  That  evening  signifies  a  state  of  closing  light  and 
love,  n.  10134.  10135.  That  night  signifies  a  state  of  no  love  and  faith,  n. 
321,  709,  2352,  6000,  61 10,  7870,  7947. 


102 


HEAVEN  AND  HELL. 


23  and  128.  But  it  would  be  tedious  to  specify  the  differences, 
for  every  one  undergoes  changes  according  to  the  quality  of  his 
love  and  faith.  Hence  it  is,  that  one  is  in  his  brightness  and 
delight,  when  another  is  in  his  obscurity  and  undelight ;  and  this 
at  the  same  time  and  within  the  same  society.  The  changes  in 
one  society  also  differ  from  those  in  another,  and  those  in  the 
societies  of  the  celestial  kingdom  from  those  in  the  societies  of 
the  spiritual  kingdom.  These  differences  in  their  changes  of 
state  are,  in  general,  like  the  variations  of  the  state  of  days  in 
different  climates  on  earth  ;  where  it  is  morning  widi  some  when 
it  is  evening  with  others  ;  and  warm  with  some  when  it  is  cold 
with  others  ;  and  vice  versa. 

158.  I  have  been  informed  from  heaven  why  such  changes  of 
state  prevail  there.  The  angels  told  me  there  were  several 
reasons :  First,  that  the  delight  of  life  and  of  heaven,  which 
results  from  their  love  and  wisdom  derived  from  the  Lord,  would 
gradually  lose  its  value  if  they  were  always  in  it ;  as  is  the  case 
with  those  who  are  in  the  enjoyment  of  delights  and  pleasures 
without  variety.  Another  reason  is,  that  angels  have  a  pro- 
prium*  as  well  as  men  ;  that  this  consists  in  loving  themselves ; 
that  all  in  heaven  are  withheld  from  their  proprium,  and  are  in 
love  and  wisdom  so  far  as  they  are  withheld  from  it  by  the  Lord  ; 
but  so  far  as  they  are  not  withheld,  they  are  in  the  love  of  self ; 
and  because  every  one  loves  his  proprium,1  and  this  draws  him 
down,  therefore  they  have  changes  of  state  or  successive  alterna- 
tions.   A  third  reason  is,  that  they  are  perfected  by  these 

*  {Proprium  is  the  Latin  word  that  occurs  in  this  connection,  and  which 
it  is  thought  best  to  leave  untranslated.  It  means  simply  the  selfhood,  or 
■what  is  one's  own.  This  being  known,  it  is  believed  that  no  inconvenience 
will  result  from  the  use  of  the  Latin  word.  No  doubt  this  term  will,  in 
time,  become  as  thoroughly  domesticated  among  us,  as  many  others  from 
I  he  Latin  have  already,  such  as  medium,  decorum,  memorandum,  &c. ;  and 
then  1t  will  cause  as  little  embarrassment  to  the  English  reader,  as  these 
terms  now  do. — Tr.] 

1  That  the  proprium  of  man  consists  in  loving  himself,  n.  694.  731,  4317, 
5660.  That  the  proprium  must  be  separated,  in  order  that  the  Lord  may 
be  present,  n.  1023,  1044.  That  it  is  also  actually  separated,  when  anyone 
is  held  in  good  by  the  Lord,  n.  9334,  9335,  9336,  9447,  9452,  9453,  9454, 


HEAVEN  AND  HELL. 


changes,  for  they  arc  thus  habitually  held  in  love  to  the  Lord, 
and  withheld  from  the  love  of  self.  Their  perception  and  sense 
of  good  is  also  rendered  more  exquisite  by  the  alternations  of 
delight  and  undelight.1  The  angels  further  said,  that  the  Lord 
does  not  produce  their  changes  of  state, — because  the  Lord,  as  a 
sun,  is  always  flowing  in  with  heat  and  light,  that  is,  with  love 
and  wisdom, — but  that  the  cause  is  in  themselves,  because  they 
love  their  proprium,  which  continually  draws  them  away  from 
the  Lord.  This  they  illustrated  by  a  comparison  with  the  sun 
of  the  world  ;  for  the  changes  of  the  state  of  heat  and  cold,  of 
light  and  shade,  every  year  and  every  day,  do  not  originate  in  the 
sun,  because  it  stands  still,  but  they  are  occasioned  by  the  motion 
of  the  earth. 

159.  It  has  been  shown  me  how  the  Lord  as  a  sun  appears  to 
the  angels  in  the  celestial  kingdom  in  their  first  state,  how  in  the 
second,  and  how  in  the  third.  I  saw  the  Lord  as  a  sun,  at  first 
fiery  and  glistening  in  such  splendor  as  cannot  be  described  ;  and 
I  was  told  that  the  Lord  as  a  sun  appears  thus  to  the  angels  in 
their  first  state.  Afterwards  there  appeared  a  great  dusky  belt 
around  the  sun,  in  consequence  of  which  its  bright  and  dazzling 
splendor  began  to  grow  dim  ;  and  it  was  told  me  that  the  sun 
appears  to  them  in  this  manner  in  their  second  state.  Then  the 
belt  seemed  to  become  gradually  more  dusky,  and  the  sun,  in 
consequence,  less  glowing,  and  this  by  degrees,  until  at  length  it 
became  apparently  white  ;  and  it  was  told  me  that  the  sun  so 
appears  to  them  in  their  third  state.  Afterwards  that  white  orb 
seemed  to  advance  to  the  left  toward  the  moon  of  heaven,  and  to 
add  itself  to  her  light,  in  consequence  of  which  the  moon  shone 
with  more  than  its  usual  brightness  ;  and  it  was  told  me  that 
this  was  the  fourth  state  with  the  angels  of  the  celestial  kingdom, 
and  the  first  with  those  of  the  spiritual  kingdom  ;  that  the  changes 
of  state  in  each  kingdom  are  thus  alternate,  yet  not  in  the  whole 
kingdom  at  once,  but  in  one  society  after  another :  and  also  that 
these  vicissitudes  do  not  return  at  stated  periods,  but  occur  to  them 


1  That  the  angels  are  perfected  to  eternity,  n.  4803,  6648.  That  in 
heaven  one  state  is  in  no  case  exactly  like  another,  and  that  hence  is  per- 
petual progress  toward  perfection,  n.  10200. 


HE  A  VEN  AND  HELL. 


earlier  or  later,  without  their  knowledge.  The  angels  said  fur- 
ther, that  the  sun  is  not  so  changed  in  itself,  nor  does  it  really  so 
advance,  but  still  that  it  appears  so  according  to  the  successive 
progressions  of  their  states  ;  because  the  Lord  appears  to  every 
one  according  to  the  quality  of  his  state;  thus  glowing  to  them 
when  they  are  in  intense  love,  less  glowing  and  at  length  white 
as  their  love  decreases;  and  that  the  quality  of  their  state  wfs 
r  presented  by  the  dusky  belt,  which  occasioned  in  the  sun  those 
apparent  variations  in  its  flame  and  light. 

160.  When  the  angels  are  in  their  last  state,  which  is  when 
they  are  in  their  proprium,  they  begin  to  be  sad.  I  have  con- 
versed with  them  when  they  were  in  that  state,  and  have  seen 
their  sadness  ;  but  they  said  that  they  hoped  soon  to  return  to 
their  former  state,  and  thus  as  it  were  again  into  heaven  ;  for  it 
is  heaven  to  them  to  be  withheld  from  proprium. 

161.  There  are  also  changes  of  state  in  the  hells,  but  these  will 
be  spoken  of  below  when  hell  comes  to  be  treated  of. 


TIME  IN  HEAVEN. 

162.  Although  all  things  in  heaven  have  succession  and  pro- 
gression as  in  the  world,  still  the  angels  have  no  notion  or  idea 
of  time  and  space,  insomuch  that  they  are  altogether  ignorant  as 
to  what  time  and  space  are.  I  shall  now  speak  of  time  in  hea- 
ven, and  of  space  in  its  proper  chapter. 

163.  The  angels  do  not  know  what  time  is, — although  all 
things  with  them  are  in  successive  progression  as  in  the  world, 
and  that  so  completely  that  there  is  no  difference, — because  in 
heaven  there  are  not  years  and  days,  but  changes  of  state ;  and 
where  years  and  days  are,  there  are  times,  but  where  changes  of 
state  are,  there  are  states. 

164.  There  are  times  in  the  world,  because  the  sun  of  the  world 
appears  to  advance  successively  from  one  degree  [in  the  heavens] 
to  another,  thus  causing  the  times  which  are  called  the  seasons 


.HEAVEN  AND  HELL. 


of  the  year ;  and  moreover,  he  apparently  revolves  round  the 
earth,  and  thus  causes  the  times  which  are  called  times  of  the 
day.  Both  these  changes  occur  at  regular  intervals.  It  is  other- 
wise with  the  sun  of  heaven.  That  sun  does  not,  by  successive 
progressions  and  circumgyrations,  cause  years  and  days,  but,  to 
appearance,  changes  of  states  and  these  not  at  regular  intervals, 
as  was  shown  in  the  preceding  chapter.  Hence  the  angels  cannot 
have  any  idea  of  time,  but  in  its  place  an  idea  of  state.  What 
state  is,  may  be  seen  above,  n.  154. 

165.  Since  the  angels  have  no  idea  derived  from  time,  like 
men  in  the  world,  therefore  they  have  no  idea  concerning  time, 
or  anything  relating  to  time.  They  do  not  even  know  what  those 
things  are  which  are  proper  to  time,  as  a  year,  a  month,  a  week, 
a  day,  an  hour,  to-day,  to-morrow,  yesterday.  When  the  angels 
hear  them  named  by  man,  (for  angels  are  always  adjoined  to  man 
by  the  Lord),  they  have,  instead  of  them,  a  perception  of  states, 
and  of  such  things  as  relate  to  state  ;  thus  the  natural  idea  of 
man  is  turned  into  a  spiritual  idea  with  the  angels.  Hence  it  is 
that  times  in  the  Word  signify  states  ;  and  that  the  things  which 
are  proper  to  time,  as  those  above  mentioned,  signify  spiritual 
tilings  corresponding  to  them.1 

166.  The  case  is  the  same  in  regard  to  all  things  which  exist 
from  time,  such  as  the  four  seasons  of  the  year  called  spring, 
summer,  autumn,  and  winter ;  the  four  times  of  the  day,  called 
morning,  noon,  evening,  and  night ;  the  four  ages  of  man,  called 
infancy,  youth,  manhood,  and  old  age ;  and  all  other  things 
which  exist  from  time,  or  succeed  according  to  time.  In  thinking 
of  them,  man  thinks  from  time,  but  an  angel  from  state  ;  where- 
fore what  is  derived  from  time  in  the  thought  of  man,  is  turned 
into  the  idea  of  state  with  an  angel.    Spring  and  morning  are 


1  That  times  in  the  Word  signify  states,  n.  2788,  2838,  3254,  3356,  4814, 
4901.  4916,  7218,  8070,  10133,  10605.  That  the  angels  think  without  an 
idea  of  time  and  space,  n.  3404.  The  reasons  why,  n.  1274,  13S/,  3356, 
4882,  4901,  6110,  7218,  7381.  What  a  year,  in  the  Word,  signifies,  n.  4S7, 
4SS,  493,  893,  2906,  7S28,  10209.  What  a  month,  n.  3814.  What  a  week, 
n.  2044,  3845.  What  a  day,  n.  23,  487,  488,  61 10,  76S0,  8426,  9213,  10132, 
10605.  What  to-day,  n.  283S,  3998,  4304,  6165,  6984,  9939.  What  to-mor- 
row, n.  399S,  10497.  What  yesterday,  n.  69S3,  7 114,  7140. 
14  E* 


io6 


HEAVEN  AND  HELL., 


turned  into  the  idea  of  a  state  of  love  and  wisdom  such  as  they 
are  with  the  angels  in  their  first  state  :  summer  and  noon,  into  an 
idea  of  love  and  wisdom  such  as  they  are  in  their  second  state  ; 
autumn  and  evening,  such  as  they  are  in  their  third  state ;  and 
night  and  winter,  into  the  idea  of  such  a  state  as  exists  in  hell. 
Hence  it  is  that  similar  things  are  signified  in  the  Word  by  those 
times  ;  see  above,  n.  155.  It  is  plain  from  this  how  the  natural 
ideas  in  man's  thought  become  spiritual  ideas  with  the  angels  at- 
tendant on  him. 

167.  Since  the  angels  have  no  idea  of  time,  therefore  they  have 
a  different  idea  of  eternity  from  that  entertained  by  men  on  earth. 
Eternity  is  perceived  by  them  as  infinite  state,  not  as  infinite 
time.1  I  was  "once  thinking  about  eternity,  and  by  the  idea  of 
time  I  could  perceive  what  was  [meant  by  the  expression]  to 
eternity,  namely,  time  without  end.;  but  I  could  form  no  concep- 
tion what  from  eternity  was,  and  therefore  none  of  what  God 
had  done  from  eternity  before  creation.  When  anxiety  arose  in 
my  mind  on  this  account,  I  was  elevated  into  the  sphere  of  hea- 
ven, and  thus  into  that  perception  of  eternity  in  which  the  angels 
are  ;  and  then  I  was  enlightened  to  see  that  eternity  must  not  be 
thought  of  from  time,  but  from  state,  and  that  the  meaning  of 
from  eternity  may  then  be  perceived  ;  which  also  was  the  case 
with  me. 

168.  The  angels  who  speak  with  men,  never  speak  by  natural 
ideas  proper  to  man, — all  of  which  are  derived  from  time,  space, 
materiality,  and  such  things  as  are  analogous  thereto, — but  by 
spiritual  ideas,  all  of  which  are  derived  from  states,  and  their 
various  changes,  within  and  without  the  angels ;  nevertheless  an- 
gelic ideas,  which  are  spiritual,  when  they  flow  in  with  man,  are 
turned  in  an  instant,  and  of  themselves,  into  the  natural  ideas 
proper  to  man,  which  exactly  correspond  to  the  spiritual.  That 
this  is  the  case  is  unknown  both  to  angels  and  men  ;  but  such  is 
all  influx  of  heaven  into  man.  Certain  angels  were  admitted 
more  nearly  than  usual  into  my  thoughts,  and  even  into  the  nat- 
ural ones,  in  which  were  many  ideas  derived  from  time  and 


■  That  men  have  an  idea  of  eternity  with  time,  but  the  angels  without 
time,  n.  1382,  3404,  S325. 


lir.  WEN  AND  HELL. 


space;  but  because  they  understood  nothing,  they  quickly  with- 
drew ;  and  I  afterwards  heard  them  conversing  and  saying,  that 
they  had  been  in  darkness.  It  has  been  granted  me  to  know  by 
experience  how  entirely  ignorant  the  angels  are  of  time.  A 
certain  one  from  heaven  was  of  such  a  character,  that  he  could 
be  admitted  into  natural  ideas,  such  as  men  have,  and  I  therefore 
discoursed  with  him  as  man  with  man.  At  first  he  did  not  know 
what  it  was  that  I  called  time.  Wherefore  I  was  obliged  to  inform 
him  precisely  how  the  sun  appears  to  be  carried  around  our 
earth,  causing  years  and  days  ;  and  that  hence  the  years  are  dis- 
tinguished into  four  seasons,  and  also  into  months  and  weeks, 
and  the  days  into  twenty-four  hours  ;  and  that  these  recur  at  reg- 
ular intervals ;  and  that  such  is  the  origin  of  times.  On  hearing 
this  he  was  much  surprised,  and  said  that  he  knew  nothing  about 
such  things,  but  what  states  were.  In  the  course  of  our  conver- 
sation I  also  observed,  that  it  is  known  in  the  world  that  there  is 
no  time  in  heaven,  or  at  least  that  men  speak  as  if  they  knew  it ; 
for  they  say  of  those  who  die,  that  they  leave  the  things  of  time, 
and  that  they  pass  out  of  time,  by  which  they  mean,  out  of  the 
world.  I  remarked  also  that  it  is  known  by  some  that  times  in 
their  origin  are  states,  from  this  circumstance,  that  they  are  alto- 
gether according  to  the  states  of  affection  in  which  men  are  ; 
short,  to  those  who  are  in  pleasant  and  joyous  states ;  long,  to 
those  who  are  in  unpleasant  and  sorrowful  ones ;  and  various  in 
a  state  of  hope  and  expectation  ;  and  that  the  learned,  therefore, 
inquire  what  time  and  space  are  ;  and  that  some  also  know  that 
time  belongs  to  the  natural  man. 

169.  The  natural  man  may  imagine  that  he  would  be  deprived 
of  all  thought,  if  the  ideas  of  time,  space,  and  material  things, 
were  taken  away ;  for  on  these  ideas  are  founded  all  the  thought 
proper  to  man.1  But  he  may  rest  assured  that  the  thoughts  are 
limited  and  confined  in  proportion  as  they  partake  of  time,  space, 
and  materiality ;  and  that  they  are  unlimited  and  extended  in 
proportion  as  they  do  not  partake  of  these,  because  the  mind 
is  so  far  elevated  above  the  things  of  the  body  and  the  world. 


'  That  man  does  not  think  without  an  idea  of  time,  otherwise  than  an- 
gels, n.  3404. 


io8  HE  A  VEN  AND  HELL. 

Hence  the  angels  have  wisdom,  and  their  wisdom  is  called  in- 
comprehensible, because  it  does  not  fall  into  ideas  which  are 
derived  merely  from  natural  things. 


REPRESENTATIVES  AND  APPEARANCES  IN  HEAVEN. 

170.  The  man  who  thinks  only  from  natural  light,  cannot 
comprehend  how  anything  in  heaven  can  be  similar  to  what 
exists  in  the  world  ;  the  reason  is,  because  from  that  light  he  has 
thought,  and  confirmed  himself  in  the  belief,  that  angels  are  only 
minds,  and  that  minds  are  a  sort  of  ethereal  pun's  of  breath 
which,  therefore,  have  no  senses  like  a  man,  thus  no  eyes,  and 
consequently  no  objects  of  sight ;  when  yet  angels  have  all  the 
senses  which  men  have,  yea,  much  more  exquisite.  The  light 
also  by  which  they  see,  is  much  brighter  than  the  light  by  which 
man  sees.  That  angels  are  men  in  the  most  perfect  form,  and 
that  they  enjoy  every  sense,  may  be  seen  above,  n.  73  to  77  »  and 
that  the  light  in  heaven  is  much  brighter  than  the  light  in  th* 
world,  n.  126  to  132. 

171.  The  nature  of  the  objects  which  appear  to  the  angels  in 
the  heavens,  cannot  be  described  in  a  few  words ;  for  the  most 
part  they  are  like  the  things  on  the  earth,  but  in  form  more  per- 
fect, and  in  number  more  abundant.  That  such  things  exist  in 
the  heavens,  is  evident  from  those  seen  by  the  prophets  ;  as  the 
things  seen  by  Ezekiel,  concerning  the  new  temple  and  the  new 
earth,  which  arc  described  from  chap.  xl.  to  xlviii.  ;  by  Daniel 
from  chap.  vii.  to  xii. ;  by  John  from  the  first  chapter  of  the 
Apocalypse  to  the  last ;  and  by  others  mentioned  both  in  the  his- 
loi  ical  and  prophetical  portions  of  the  Word.  They  saw  such 
things  when  heaven  was  opened  to  them  ;  and  heaven  is  said  to  be 
opened,  when  the  interior  sight,  which  is  the  sight  of  man's 
spirit,  is  opened.  For  the  things  which  are  in  the  heavens  can- 
not be  seen  with  the  bodily  eyes,  but  with  the  eyes  of  the  spirit ; 


IIEA  VEN  AND  HELL. 


and  these  are  opened  when  it  {^leases  the  Lord  ;  and  then  man  is 
withdrawn  from  the  natural  light  in  which  he  is  by  reason  of  the 
bodily  senses,  and  is  elevated  into  spiritual  light  in  which  he  is 
by  reason  of  his  spirit.  In  that  light  I  have  seen  the  things 
which  exist  in  heaven. 

172.  But  although  the  objects  which  appear  in  the  heavens  are, 
for  the  most  part,  similar  to  those  which  exist  on  earth,  still  they 
are  not  similar  as  to  essence;  for  the  things  which  are  in  the 
heavens  exist  from  the  sun  of  heaven,  and  those  which  are  on 
the  earth,  from  the  sun  of  the  world.  The  things  which  exist 
from  the  sun  of  heaven  are  called  spiritual,  but  those  which 
exist  from  the  sun  of  the  world  are  called  natural. 

173.  The  things  which  exist  in  the  heavens  do  not  exist  in  the 
same  manner  as  those  which  exist  on  earth.  All  things  in  the 
heavens  exist  from  the  Lord  according  to  their  correspondence 
with  the  interiors  of  the  angels  ;  for  the  angels  have  both  interiors 
and  exteriors.  The  things  which  are  in  their  interiors  all  have 
relation  to  love  and  faith,  thus  to  will  and  understanding, — for 
will  and  understanding  are  their  receptacles;  but  the  exterior 
tilings  correspond  to  their  interiors.  That  exteriors  correspond 
to  interiors  may  be  seen  above,  n.  87  to  115.  This  may  be  illus- 
trated by  what  was  said  above  concerning  the  heat  and  light  of 
heaven  ;  that  the  angels  have  heat  according  to  the  quality  of 
their  love,  and  light  according  to  the  quality  of  their  wisdom, 
maybe  seen  n.  128  to  134.  The  case  is  similar  with  all  other 
things  which  appear  to  the  senses  of  the  angels. 

1 74.  Whenever  it  has  been  granted  me  to  be  in  company  with 
angels,  the  things  of  heaven  have  appeared  to  me  exactly  like 
those  in  the  world, — so  perceptibly  indeed,  that  I  was  not  aware 
but  that  I  was  in  the  world,  and  in  the  palace  of  a  king  there. 
I  also  conversed  with  them  as  man  with  man. 

175.  Since  all  things  which  correspond  to  the  interiors  .also 
represent  them,  therefore  they  are  called  representatives  ;  and 
since  they  vary  according  to  the  state  of  the  interiors  with  the 
angels,  therefore  they  are  called  appearances  ;  although  the 
objects  which  appear  before  the  eyes  of  angels  in  the  heavens, 
and  which  are  perceived  by  their  senses,  appear  and  are  per- 
ceived as  much  to  the  life  as  those  on  earth  appear  to  man  ;  yea, 


no 


HE  A  VEN  AND  HELL. 


much  more  clearly,  distinctly,  and  perceptibly.  The  appear- 
ances thence  existing  in  the  heavens,  are  called  real  appear- 
ances, because  they  really  exist.  There  are  also  appearances 
not  real,  because,  although  they  appear,  it  is  true, they  do  not  cor- 
respond  to  the  interiors     but  of  these  in  what  follows. 

176.  To  illustrate  the  nature  and  quality  of  the  objects  which 
appear  to  the  angels  according  to  correspondences,  I  will  here 
adduce  a  single  instance.  To  those  who  are  in  intelligence,  there 
appear  gardens  and  paradises  full  of  trees  and  flowers  of  every 
kind.  The  trees  are  planted  in  the  most  beautiful  order,  and  so 
interwoven  as  to  form  arbors,  with  entrances  of  verdant  fret-work, 
and  walks  around  them, — all  of  such  beauty  as  no  language  can 
describe.  They  who  are  distinguished  for  intelligence  also  walk 
there,  and  gather  flowers,  and  weave  garlands,  with  which  they 
adorn  little  children.  There  are  also  species  of  trees  and  flowers 
there,  such  as  were  never  seen  and  could  not  exist  in  the  world. 
On  the  trees  also  are  fruits,  according  to  the  good  of  love  in 
which  the  intelligent  are  principled.  Such  things  are  seen  by 
them,  because  a  garden  and  paradise,  and  also  fruit  trees  and 
flowers,  correspond  to  intelligence  and  wisdom.2    That  such 


1  That  all  things  which  appear  among  the  angels  are  representative, 
n.  1971,  3213  to  3227,  3342,  3475,  3485,  9481,  9543,  9576,  9577.  That  the 
heavens  are  full  of  representatives,  n.  1521,  1532,  1619.  That  the  repre- 
sentatives are  more  beautiful,  as  they  are  more  interior  in  the  heavens,  n. 
3475.  That  representatives  in  the  heavens  are  real  appearances,  because 
from  the  light  of  heaven,  n.  3485.  That  the  divine  influx  is  turned  into 
representatives  in  the  superior  heavens,  and  thence  also  in  the  inferior 
heavens,  n.  2179,  3213,  9457,  94S1,  9576,  9577.  Things  are  called  repre- 
sentative which  appear  before  the  eyes  of  the  angels  in  such  forms  as  are 
in  nature,  that  is,  such  as  are  in  the  world,  n.  9577.  That  internal  things 
are  thus  turned  into  external,  n.  1632,  29S7  to  3002.  The  nature  of  repre- 
sentatives in  the  heavens  illustrated  by  various  examples,  n.  1521,  1532, 
1619  to  162S,  1807,  1973.  1974,  1977.  1980,  19S1,  2299,  2601,  2761,  2762,  3217, 
3219,  3220,  3348.  3350,  519S,  9090,  10278.  That  all  the  things  which  appear 
in  the  heavens  are  according  to  correspondences,  and  are  called  represen- 
tatives, n.  3213  to  3216,  3342,  3475,  34S5,  9481,  9574,  9576,  9577.  That  all 
•correspondences  are  representative,  and  also  significative,  n.  2S96,  29S7  to 
29S9.  2990,  3002,  3225. 

3  That  a  garden  and  paradise  signify  intelligence  and  wisdom,  n.  100, 
108,  3220.    What  is  meant  by  the  garden  of  Eden  and  the  garden  of  Jeho- 


HEA  VEN  AND  HELL. 


1 1 1 


things  are  in  the  heavens  is  also  known  on  earth,  but  only  to 
those  who  arc  in  good,  and  have  not  extinguished  in  themselves 
the  light  of  heaven  by  natural  light  {lumen)  and  its  fallacies ;  foi 
they  think  and  say,  when  speaking  of  heaven,  that  such  things 
a'e  there  as  the  ear  hath  not  heard,  nor  the  eye  seen. 


THE  GARMENTS  WITH  WHICH  THE  ANGELS  APPEAR 
CLOTHED. 

177.  Since  angels  are  men,  and  live  together  in  society  like 
men  on  earth,  therefore  they  have  garments,  habitations,  and 
other  tilings  of  a  like  nature, — yet  with  this  difference,  that  all 
tilings  with  them  are  more  perfect,  because  they  are  in  a  more 
perfect  state  ;  for  as  angelic  wisdom  exceeds  human  wisdom  in 
such  a  degree  as  to  be  called  ineffable,  so  likewise  do  all  things 
which  are  perceived  by  them  and  appear  to  them  ;  for  all  things 
which  are  perceived  by  the  angels  and  appear  to  them  correspond 
to  their  wisdom  ;  see  above,  n.  173. 

178.  The  garments  with  which  the  angels  are  clothed,  like  all 
other  things,  correspond  ;  and  because  they  correspond,  they  also 
really  exist :  see  above,  n.  175.  Their  garments  correspond  to 
their  intelligence  ;  therefore  all  in  the  heavens  appear  clothed 
according  to  their  intelligence  ;  and  because  some  excel  others 
in  intelligence,  (n.  43,  128),  therefore  they  have  more  excellent 
garments.  The  most  intelligent  have  garments  that  glitter  as 
from  flame,  some  those  that  shine  as  from  light ;  the  less  intelli- 
gent have  bright  and  white  garments  without  splendor  ;  and  the 


vah,  n.  99,  100.  15S8.  Concerning  paradisiacal  scenes  and  their  magnifi- 
cence in  the  other  life,  n.  1122,  1622,  2296,  4528,  4529.  That  trees  signify 
perceptions  and  knowledges,  from  which  wisdom  and  intelligence  are  de- 
rived, n.  103,  2163,  2682,  2722,  2972,  7692.  That  fruits  signify  the  goods  of 
love  and  charity,  n.  3146,  3690,  9337. 


112 


HE  A  VEN  AND  HELL. 


still  less  intelligent  have  garments  of  different  colors.  But  the 
angels  of  the  inmost  heaven  are  naked. 

1 79.  Since  the  garments  of  the  angels  correspond  to  their  in 
telligence,  therefore  they  correspond  also  to  truth,  because  all  in 
telligence  is  from  divine  truth  ;  wherefore,  whether  we  say  that 
angels  are  clothed  according  to  intelligence,  or  according  to  di- 
vine truth,  it  is  the  same  thing.  The  garments  of  some  glitter 
as  from  flame,  and  those  of  others  shine  as  from  light,  because 
flame  corresponds  to  good,  and  light  to  truth  derived  from  good.1 
The  garments  of  some  are  bright  and  white  without  splendor, 
and  those  of  others  are  of  diverse  colors,  because  the  divine  good 
and  truth  are  less  refulgent,  and  also  variously  received,  with  the 
less  intelligent  ;2  brightness  also,  and  whiteness,  correspond  to 
truth,3  and  colors  to  its  varieties.4  Those  in  the  inmost  heaven 
are  naked,  because  they  are  in  innocence,  and  innocence  corre- 
sponds to  nakedness.5 

1  That  garments,  in  the  Word,  signify  truths,  from  correspondence,  n. 
io73-  2576;  53'9,  5554j  9212,  9216,  9952,  10536;  because  truth  invests  good, 
n.  5248.    That  a  veil  or  covering  signifies  the  intellectual  principle,  because 

he  intellect  is  the  recipient  of  truth,  n.  6378.  That  bright  garments  of 
fine  linen  signify  truths  derived  from  the  Divine,  n.  5319,  9469.  Thai 
flame  signifies  spiritual  good,  and  the  light  thence  issuing,  truth  from  that 
good,  n.  3222,  6832. 

2  That  angels  and  spirits  appear  clothed  with  garments  according  to 
their  truths,  thus  according  to  their  intelligence,  n.  165,  5248,  5954,  9212, 
9216,  9S14,  9952,  10536.  That  the  garments  of  the  angels  are  sometimes 
splendid,  and  sometimes  not  so,  n.  5248. 

3  That  brightness  and  whiteness,  in  the  Word,  signify  truth,  because 
they  are  derived  from  the  light  of  heaven,  n.  3301,  3993,  4007. 

*  That  colors  in  heaven  are  variegations  of  the  light  there,  n.  1042,  1043, 
1053,  1624,  3993,  4530,  4742,  4922.  That  colors  signify  various  things 
which  relate  to  intelligence  and  wisdom,  n.  4530.  4922,  9466.  That  the 
precious  stones  in  the  Urim  and  the  Thummim,  according  to  their  colors, 
signified  all  things  of  truth  derived  from  good  in  the  heavens,  n.  9S65, 
9S68,  9905.  That  colors,  so  far  as  they  partake  of  redness,  signify  good, 
and  so  far  as  they  partake  of  white,  signify  truth,  n.  9476. 

4  That  all  in  the  inmost  heaven  are  innocences,  and  that  therefore  they 
appear  naked,  n.  154,  165,  297,  2736,  3SS7,  8375,  9960.  That  innocence,  is 
represented  in  the  heavens  by  nakedness,  n.  165,  S375,  9960.  That  to  the 
innocent  and  the  chaste,  nakedness  is  110  shame,  because  without  olfense, 
n.  165.  213.  S375. 


HE  A  VEN  AND  HELL. 


"3 


180.  Since  the  angels  are  clothed  in  heaven,  therefore  they 
have  appeared  clothed  when  seen  in  the  world ;  as  those  seen  by 
the  prophets,  and  also  at  the  Lord's  sepulchre,  "  whose  appear- 
ance was  like  lightning"  and  '•'•their  -raiment  glittering  and 
white"  Matt,  xxviii.  3  ;  Mark  xvi.  5  ;  Luke  xxiv.  4;  John  xx. 
12,  13;  and  those  seen  in  heaven  by  John,  '■'■whose  gar?nents 
were  of  Jine  linen  and  white"  Apoc.  iv.  4;  chap.  xix.  \\. 
And  because  intelligence  is  from  divine  truth,  therefore  the  gar- 
ments of  the  Lord  when  He  was  transfigured,  were  " glitter hig 
and  white  as  the  light."  Matt.  xvii.  2  ;  Mark  ix.  3  ;  Luke  ix.  29. 
That  light  is  divine  truth  proceeding  from  the  Lord  may  be  seen 
above,  n.  129.  Hence  it  is  that  garments  in  the  Word  signify 
truths,  and  intelligence  derived  from  truths  ;  as  in  the  Apoca- 
lypse :  "  They  who  have  not  defied  their  garments,  shall  walk 
with  Me  in  white,  for  they  are  worthy.  He  that  overcometh, 
the  same  shall  be  clothed  in  white  rai?nent,"  chap.  iii.  4,  5« 
"  Blessed  is  he  that  watcheth,  and  keepeth  his  garments"  chap, 
xvi.  15 :  and  concerning  Jerusalem,  by  which  is  meant  the 
church  that  is  in  truth,1  it  is  thus  written  in  Isaiah  :  "  Awake, put 
on  strength,  O  Zion,  p?it  on  thy  beautifd garments,  0  Jerusa- 
lem," lii.  1  ;  and  in  Ezekiel :  "  0  Jerusalem,  I  girded  thee  with 
fine  linen,  and  covered  thee  with  silk. —  Thy  raiment  was  of 
Jine  liiien  and  silk"  xvi.  10,  13  ;  besides  many  other  passages. 
But  he  who  is  not  in  truths,  is  said  not  to  be  clothed  with  a  wed- 
ding garment ;  as  in  Matthew,  "  When  the  king  came  in, — he 
saw  there  a  man  that  had  not  on  a  wedding-garment ;  and  he 
said  unto  him,  Friend,  how  earnest  thou  in  hither  not  having 
a  wedding-garment? —  Wherefore  he  was  cast  into  outer  dark- 
ness." xxii.  12,  13.  The  house  where  the  marriage  was  cele- 
brated signifies  heaven  and  the  church,  on  account  of  the  Lord's 
conjunction  with  them  by  His  divine  truth  ;  wherefore  the  Lord 
in  the  Word  is  called  the  Bridegroom  and  Husband,  and  heaven 
with  the  church,  the  bride  and  wife. 

1S1.  That  the  garments  of  the  angels  do  not  merely  appear  as 
garments,  but  that  they  really  are  garments,  is  manifest  from 


1  That' Jerusalem  signifies  the  church  in  which  there  is  genuine  doctrine 
n.  402,  3654,  9166. 
15 


ii4 


HEA  VEN  AND  HELL. 


tl  ese  considerations  :  that  they  not  only  see  them,  but  also  feel 
them  ;  that  they  have  many  garments ;  that  they  take  them  off 
and  put  them  on  ;  that  they  lay  aside  those  which  are  not  in  use, 
and  when  they  come  into  use  again  they  resume  them.  That 
they  are  clothed  with  a  variety  of  garments  I  have  witnessed  a 
thousand  times.  I  inquired  whence  they  obtained  them,  and 
1  hey  told  me  from  the  Lord  ;  that  they  received  them  as  gifts,  and 
that  they  are  sometimes  clothed  without  knowing  how.  They 
alsc  said  that  their  garments  are  changed  according  to  the 
changes  of  their  state  ;  that  in  the  first  and  second  states  they  are 
bright  and  shining,  and  in  the  third  and  fourth  states  rather  more 
dim  ;  and  that  this  also  is  from  correspondence,  because  their 
changes  of  state  are  changes  as  to  intelligence  and  wisdom,  con- 
cerning which  see  above,  n.  154  to  161. 

182.  Since  every  one  in  the  spiritual  world  is  clothed  according 
to  his  intelligence,  thus  according  to  the  truths  from  which  his 
intelligence  is  derived,  therefore  those  in  the  hells,  being  without 
truths,  appear  only  in  torn,  squalid,  and  miserable  garments, 
each  one  according  to  his  insanity  ;  nor  can  they  wear  any  others. 
The  Lord  permits  them  to  be  clothed  in  this  manner,  that  they 
may  not  appear  naked. 


THE  HABITATIONS  AND  MANSIONS- OF  THE  ANGELS. 

183.  Since  there  are  societies  in  heaven,  and  the  angels  live 
as  men,  therefore  also  they  have  habitations,  and  these  likewise 
various  according  to  every  one's  state  of  life ;  magnificent  for 
those  in  a  state  of  superior  dignity,  and  less  magnificent  for  those 
in  an  inferior  condition.  I  have  occasionally  conversed  with  the 
angels  concerning  the  habitations  in  heaven,  and  I  told  them  that 
scarcely  any  one  at  this  day  will  believe  that  angels  have  habita- 
tions and  mansions  ;  some,  because  they  do  not  see  them  ;  others 
because  they  do  not  know  that  angels  are  men  ;  and  others, 
because  they  believe  that  the  angelic  heaven  is  the  heaven  which 


HE  A  VEN  AND  HELL. 


they  see  around  them;  and  because  this  appears  empty,  and 
they  suppose  the  angels  to  be  ethereal  forms,  they  conclude 
that  they  live  in  the  ether.  Besides,  they  do  not  compre- 
hend how  there  can  be  such  things  in  the  spiritual  world  as 
exist  in  the  natural  world,  because  they  know  nothing  con- 
cerning what  is  spiritual.  The  angels  replied,  that  they  know 
such  ignorance  prevails  in  the  world  at  this  day ;  and,  to  their 
surprise,  chiefly  within  the  church,  and  more  among  the  intelli- 
gent there,  than  among  those  whom  they  call  the  simple.  They 
said  further,  that  they  who  are  so  ignorant  might  know  from  the 
Word  that  angels  are  men,  because  those  who  have  been  seen 
have  been  seen  as  men  ;  in  like  manner  the  Lord,  who  took  with 
Him  all  His  Human  ;  and  because  they  are  men,  that  they  have 
mansions  and  habitations  ;  and  that,  although  they  are  called  spir- 
its, they  are  not  mere  ethereal  forms  which  fly  about  in  the  air,  as 
some  ignorantly  suppose.  Such  ignorance  they  call  insanity. 
They  also  said  that  men  might  know  the  truth,  if  they  would  think 
of  angels  and  spirits  apart  from  their  preconceived  notions ;  and 
that  they  do  so  when  the  question,  whether  it  be  so,  is  not  the 
immediate  subject  of  inquiry ;  for  every  one  has  a  general  idea 
that  angels  are  in  the  human  form  ;  and  that  they  have  dwellings, 
which  they  call  the  habitations  of  heaven,  surpassing  in  magnifi- 
cence the  habitations  of  earth  ;  but  that  this  general  idea,  which 
ftows-in  from  heaven,  is  instantly  annihilated  when  the  question 
whether  it  be  so,  is  made  the  central  subject  of  thought, — which 
occurs  chiefly  with  the  learned,  who,  by  their  own  intelligence, 
have  closed  heaven  against  themselves,  and  the  way  of  light 
thence.  Similar  is  the  case  in  regard  to  a  belief  in  the  life  of 
man  after  death.  He  who  speaks  about  it,  and  does  not  at  the 
same  time  think  from  erudition  concerning  the  soul,  or  from  the 
doctrine  of  its  re-union  with  the  body,  believes  that  he  shall  live 
a  man  after  death  ;  that  he  shall  dwell  among  angels  if  he  has 
lived  well,  and  that  then  he  will  see  magnificent  objects,  and  feel 
transporting  joys ;  but  as  soon  as  he  reverts  to  the  doctrine  of  the 
soul's  re-union  with  the  body,  or  to  the  common  theory  concern- 
ing the  soul,  and  the  thought  occurs  whether  the  soul  be  of  such  a 
nature,  and  thus,  whether  it  be  so,  his  former  idea  is  dissipated. 
184.  But  it  is  better  to  adduce  the  evidence  of  experience. 


f 


n6 


HEA  VEN  AND  HELL. 


Whenever  1  have  conversed  with  the  angels  mouth  to  month,  1 
have  been  present  with  them  in  their  habitations,  which  are 
exactly  like  the  habitations  on  earth  called  houses,  but  more 
beautiful.  They  contain  halls,  inner-rooms,  and  bed-chambers,  in 
great  numbers ;  courts  also,  and  round  about  them,  gardens, 
shrubberies,  and  fields.  Where  the  angels  live  in  societies,  their 
habitations  are  contiguous,  close  to  each  other,  and  arranged  in 
the  form  of  a  city,  with  streets,  ways,  and  public  squares,  exactly 
like  the  cities  on  our  earth.  I  have  also  been  permitted  to  walk 
through  them,  and  to  look  around  on  every  side,  and  occasionally 
to  enter  the  houses.  This  occurred  in  a  state  of  full  wakefulness, 
when  my  interior  sight  was  opened.1 

185.  I  have  seen  the  palaces  of  heaven,  which  were  magnifi- 
cent beyond  description.  Their  upper  parts  shone  refulgent  as 
if  of  pure  gold,  and  their  lower  parts  as  if  of  precious  stones. 
Some  were  more  splendid  than  others  ;  and  the  splendor  without 
was  equaled  by  the  magnificence  within.  The  apartments  were 
ornamented  with  decorations,  which  neither  language  nor  science 
can  adequately  describe.  On  the  side  that  looked  to  the  south 
were  paradises,  where  all  things  were  equally  resplendent.  In 
some  places  the  leaves  of  the  trees  were  like  silver,  and  the  fruits 
like  gold  ;  and  the  flowers  arranged  in  their  beds  presented,  by 
their  colors,  the  appearance  of  rainbows.  Near  the  boundaries, 
again,  appeared  other  palaces,  which  terminated  the  view.  Such 
is  the  architecture  of  heaven,  that  one  might  say  it  is  the  very 
art  itself ;  and  no  wonder,  for  that  art  itself  is  from  heaven.  The 
angels  said  that  such  things,  and  innumerable  others  still  more 
perfect,  are  presented  before  their  eyes  by  the  Lord  ;  but  that, 
nevertheless,  thev  delight  their  minds  more  than  their  eyes,  be- 
cause in  everything  they  see  correspondences,  and  by  means  of 
the  correspondences,  things  divine. 

1 36.  Concerning  correspondences  I  nave  also  been  informed, 
that  not  only  the  palaces  and  houses,  but  the  minutest  particulars 
liuth  within  and  without  them,  correspond  to  interior  things 
which  are  in  the  angels  from  the  Lord  ;  that  the  house  itself  in 


'That  angels  have  cities,  palaces,  and  houses,  n.  940,941,942,  11 16, 
1626.  1627,  1628,  1630,  163 1,  4622. 


HE  A  VEN  AND  HELL. 


117 


genera]  corresponds  to  their  good,  and  the  various  things  within 
it  to  the  various  particulars  of  which  their  good  is  composed  ;' 
and  the  things  out  of  the  houses  correspond  to  their  truths  which 
are  derived  from  good,  and  also  to  their  perceptions  and  know- 
ledges ;  and  that,  because  they  correspond  to  the  goods  and  truths 
appertaining  to  the  angels  from  the  Lord,  they  correspond  to 
their  love  and  thence  to  their  wisdom  and  intelligence,  because 
love  is  of  good,  wisdom  is  of  good  and  at  the  same  time  of  truth, 
and  intelligence  is  of  truth  derived  from  good ;  and  that  these 
interior  things  are  perceived  by  the  angels  when  they  look  at 
those  objects,  and  that  on  this  account  they  delight  and  affect 
their  minds  more  than  their  eyes. 

1S7.  Hence  it  is  evident  why  the  Lord  called  Himself  the 
temple  which  is  in  Jerusalem,  John  ii.  19,  21  ;2  and  why  the  New 
Jerusalem  appeared  of  pure  gold,  its  gates  of  pearl,  and  its  foun- 
dations of  precious  stones,  Apoc.  xxi. :  namely,  because  the 
temple  represented  the  Divine  Human  of  the  Lord ;  the  New 
Jerusalem  signifies  the  church  which  is  to  be  established  here- 
after ;  its  twelve  gates  denote  the  truths  which  lead  to  good  ;  and 
its  foundations  the  truths  on  which  it  is  built.3 

18S.  The  angels  who  constitute  the  Lord's  celestial  kingdom 
dwell  for  the  most  part  in  elevated  places,  which  appear  like 


1  That  houses  and  the  things  which  they  contain  signify  those  things  in 
man  which  are  of  his  mind,  that  is,  his  interiors,  n.  710,  2233,  2331,  2559, 
3128,  3538,  4973,  5023,  6106,  6690,  7353,  7848,  7910,  7929,  9150;  conse- 
quently which  relate  to  good  and  truth,  n.  2233,  2331,  2559,  49S2,  7S4S, 
7929.  That  inner  rooms  and  bed-chambers  signify  interior  things,  n. 
3900,  5694,  7353.  That  the  roof  of  a  house  signifies  what  is  inmost,  n. 
3652,  10184.  That  a  house  of  wood  signifies  what  is  of  good,  and  a  house 
of  stone  what  is  of  truth,  n.  3720. 

3  That  the  house  of  God,  in  the  supreme  sense,  signifies  the  Divine 
Human  of  the  Lord,  as  to  divine  good,  but  the  temple,  as  to  divine  truth; 
and,  in  the  respective  sense,  heaven  and  the  church  as  to  good  and  truth, 
n  3720. 

*  That  Jerusalem  signifies  the  church  in  which  there  is  genuine  doc- 
trine, n.  402,  3654,  9166.  That  gates  signify  introduction  to  the  doctrine 
of  the  church,  and  by  doctrine  into  the  church,  n.  2943,  4777.  That  foun- 
dation signifies  truth  on  which  heaven,  the  church,  and  doctrine  are 
founded,  n.  9643. 


nS 


HEA  VEN  AND  HELL. 


mountains  rising  out  of  the  earth.  The  angels  who  constitute 
the  Lord's  spiritual  kingdom,  dwell  in  less  elevated  places,  which 
appear  like  hills.  But  the  angels  who  are  in  the  lowest  parts  of 
heaven  dwell  in  places  which  appear  like  rocks  of  stone.  These 
tilings  also  exist  from  correspondence  ;  for  interior  things  corre- 
spond to  superior,  and  exterior  things  to  inferior.1  Hence  it  is 
that  mountains  in  the  Word  signify  celestial  love  ;  hills,  spiritual 
love  ;  and  rocks,  faith.2 

189.  There  are  also  angels  who  do  not  live  in  societies,  but  .n 
separate  houses.  These  dwell  in  the  midst  of  heaven,  because 
they  are  the  best  of  the  angels. 

190.  The  houses  in  which  the  angels  dwell  are  not  built  like 
houses  in  the  world,  but  are  given  to  them  gratis  by  the  Lord, — 
to  each  one  according  to  his  reception  of  good  and  truth.  They 
also  vary  a  little  according  to  the  changes  of  the  state  of  their 
interiors,  spoken  of  above,  n.  154  to  160.  All  things  whatsoever 
which  the  angels  possess,  they  hold  as  gifts  from  the  Lord,  and 
they  are  supplied  with  every  thing  they  need. 


1  That  in  the  Word  interior  things  are  expressed  by  superior,  and  that 
superior  things  signify  things  interior,  n.  2148,  30S4,  4599,  5146,  S325. 
That  high  signifies  what  is  internal,  and  likewise  heaven,  n.  1735,  2148, 
4210,  4599,  8153. 

3  That  in  heaven  there  appear  mountains,  hills,  rocks,  valleys,  and 
countries,  exactly  as  in  the  world,  n.  1060S.  That  angels  who  are  in  the 
good  of  love  dwell  on  mountains;  they  who  are  in  the  good  of  charity  on 
hills,  and  they  who  are  in  the  good  of  faith  on  rocks,  n.  10438.  That, 
therefore,  by  mountains,  in  the  Word,  is  signified  the  good  of  love,  n.  795, 
4210,  6435,  8327,  S75S,  1043S,  1060S;  by  hills,  the  good  of  charity,  n.  6435, 
10438;  and  by  rocks,  the  good  and  truth  of  faith,  n.  8581,  10580.  That 
stone,  of  which  a  rock  consists,  in  like  manner  signifies  the  truth  of  faith, 
n.  114,  643,  129S,  3720,  6426,  8609,  10376.  Hence  it  is,  that  by  mountains 
is  signified  heaven,  n.  8327,  8805,  9420;  and  by  the  top  of  a  mountain,  the 
supreme  of  heaven,  n.  9422,  9434,  10608.  That  therefore  the  ancients  cel- 
ebrated holy  worship  on  mountains,  n.  796,  2722. 


HEAVEN  AND  HELL. 


II9 


SPACE  IN  HEAVEN. 

191.  Although  all  things  in  heaven  appear  to  he  in  place 
and  in  space  exactly  as  they  do  in  the  world,  still  the  angels  have 
no  notion  or  idea  of  place  and  space.  This  must  necessarily  ap- 
pear paradoxical ;  and  since  the  subject  is  one  of  great  impor- 
tance, I  will  endeavor  to  explain  it  clearly. 

192.  All  progressions  in  the  spiritual  world  are  made  by 
changes  of  the  state  of  the  interiors,  so  that  they  are  nothing  but 
changes  of  state.1  By  such  changes  have  I  also  been  conducted 
by  the  Lord  into  the  heavens,  and  likewise  to  the  earths  in  the 
universe.  I  was  carried  there  as  to  the  spirit  only,  my  body 
meanwhile  remaining  in  the  same  place.'2  Thus  do  all  the  angels 
journey.  Hence  they  have  no  distances ;  and  since  they  have  no 
distances,  they  have  no  spaces,  but  instead  of  spaces  they  have 
states  and  their  changes. 

193.  Change  of  place  being  only  change  of  state,  it  is  evident 
that  approximations  are  similitudes  as  to  the  state  of  the  interiors, 
and  that  removals  are  dissimilitudes.  Hence  it  is  that  those  are 
near  together  who  are  in  a  similar  state,  and  those  distant  who 
are  in  a  dissimilar  state  ;  and  that  spaces  in  heaven  are  merely 
external  states  corresponding  to  internal.  From  this  cause  alone 
the  heavens  are  distinct  from  each  other,  also  the  societies  of 
each  heaven,  and  every  individual  in  a  society.    Hence,  too,  the 

1  That,  in  the  Word,  places  and  spaces  signify  states,  n.  2625,  2837,  3356, 
33S7,  7381,  10580;  from  experience,  n.  1274,  1277,  1376  to  1381,  4321,  48S2, 
10146,  10580.  That  distance  signifies  the  difference  of  the  state  of  life,  n. 
9104,  9967.  That  motion  and  changes  of  place  in  the  spiritual  world,  are 
changes  of  the  state  of  life,  because  they  originate  in  them,  n.  1273,  1274, 
1275,  1377,  3356,  9440.  In  like  manner  journeyings,  n.  9440,  10734;  illus- 
trated by  experience,  n.  1273  to  1277,  5605.  That  hence,  in  the  Word,  to 
journey,  signifies  to  live,  and  likewise  a  progression  of  life;  in  like  man- 
ner to  sojourn,  n.  3335,  4554,  4585,  4882,  5493,  5605,  5996,  8345,  8397,  8417, 
84.20,  8557.    That  to  walk  with  the  Lord,  is  to  live  with  Him,  n.  10567. 

a  That  man,  as  to  his  spirit,  may  be  led  to  a  distance  afar  off  by  changes 
of  state,  whilst  his  body  remains  in  its  place,  also  from  experience,  n. 
9440,  9967,  10734.  What  it  is  to  be  led  by  the  spirit  into  another  place,  n. 
1884. 


120 


HEA  VEN  AMD  HELL. 


hells  are  altogether  separated  from  the  heavens,  for  they  are  in  an 
opposite  state. 

194.  From  this  cause  also  it  is,  that  in  the  spiritual  world  one 
becomes  manifestly  present  to  another,  if  that  other  intensely  de- 
sires his  presence  ;  for  thus  he  sees  him  in  diought,  and  puts 
himself  in  his  state.  On  the  other  hand,  one  is  removed  from 
another  in  proportion  as  he  holds  him  in  aversion.  All  aversion 
is  from  contrariety  of  the  affections  and  disagreement  of  the 
thoughts  ;  hence  it  happens  that  many  who  are  together  in  one 
place  in  the  spiritual  world,  appear  to  each  other  so  long  as  they 
agree,  but  disappear  as  soon  as  they  disagree. 

195.  Further :  when  any  one  goes  from  one  place  to  anodier, 
whether  it  be  in  his  own  city,  or  in  the  courts,  or  in  the  gardens, 
or  to  others  out  of  his  own  society,  he  arrives  sooner  when  he 
desires,  and  later  when  he  does  not, — the  distance  itself  being 
lengthened  or  shortened  according  to  the  desire,  although  it  is  the 
same.  I  have  often  observed  this,  and  wondered  at  it.  Hence 
again  it  is  evident  that  distances,  consequently  spaces,  are  alto- 
gether according  to  the  states  of  their  interiors  with  the  angels  ; 
and  that  on  this  account  no  notion  or  idea  of  space  can  enter 
their  thoughts,  although  there  are  spaces  with  them  just  die  same 
as  in  the  world.1 

196.  This  may  be  illustrated  by  the  thoughts  of  man,  which 
have  nothing  in  common  with  space  ;  for  whatever  a  man  looks 
at  intently  in  thought,  is  set  before  him  as  present.  Whoever 
reflects  upon  it  knows  also  that  his  sight  takes  no  cognizance  of 
distances,  except  from  the  intermediate  objects  on  die  earth, 
which  he  sees  at  the  same  time  ;  or  from  his  previous  knowledge 
of  the  extent  of  the  distances.  This  occurs  because  space  is 
continuous  ;  and  in  what  is  continuous,  distance  does  not  appear 
except  as  it  is  estimated  by  diings  not  continuous.  This  is  es- 
pecially the  case  with  the  angels,  because  their  sight  acts  in  unity 
with  their  thought,  and  their  thought  in  unity  with  dieir  affec- 
tion ;  and  because  things  appear  near  and  remote,  and  are  also 
varied,  according  to  the  states  of  their  interiors,  as  was  said  above. 


1  That  places  and  spaces  appear  visible  according  to  the  states  of  the 
interiors  of  angels  and  spirits,  n.  5605,  9440,  10146. 


HEA  VEN  AND  HELL. 


I2f 


197.  Hence  it  is  that,«in  the  Word,  by  places  and  spaces  and 
all  things  which  relate  to  space,  are  signified  such  things  as  be- 
long to  state ;  as  by  distances,  nearness,  remoteness,  ways, 
marches  and  journeyings ;  by  miles  and  furlongs ;  by  plains, 
(ields,  gardens,  cities  and  streets ;  by  motions  ;  by  measures  of 
various  kinds;  by  length,  breadth,  hight  and  depth;  and  by 
innumerable  other  things :  for  most  things  which  are  in  the 
thought  of  man  in  the  world,  derive  something  from  space  and 
time.  I  shall  only  declare  what  is  signified  in  the  Word  by 
length,  breadth,  and  hight.  In  the  world,  length  and  breadth 
are  predicated  of  things  which  are  long  and  broad  as  to  space  ; 
the  same  is  the  case  with  hight.  But  in  heaven,  where  space  is 
not  an  object  of  thought,  by  length  is  understood  a  state  of  good, 
by  breadth  a  state  of  truth,  and  by  hight,  their  discrimination 
according  to  degrees ;  concerning  which,  see  n.  38.  Such  things 
arc  understood  by  those  three  dimensions,  because  length  in  hea- 
ven is  from  east  to  west,  and  they  dwell  there  who  are  in  the 
good  of  love  ;  and  breadth  in  heaven  is  from  south  to  north,  and 
they  dwell  there  who  are  in  truth  derived  from  good,  see  above, 
n.  148  ;  and  hight  in  heaven  is  both,  according  to  degrees.  Hence 
it  is  that  such  things  are  signified  in  the  Word  by  length,  breadth, 
and  hight ;  as  in  Ezekiel,  from  chap.  xl.  to  xlviii.,  where  the  new 
temple  and  new  earth,  with  the  courts,  chambers,  doors,  gates, 
windows,  and  suburbs,  are  described  by  measui'es  of  length, 
breadth,  and  hight.  These  things  signify  a  New  Church,  and 
the  goods  ancl  truths  which  belong  to  it ;  otherwise,  to  what  pur- 
pose were  all  those  measures  ?  So  the  New  Jerusalem  is  described 
in  the  Apocalypse  in  these  words  :  '•'•The  city  lieth  four  square, 
and  the  length  is  as  large  as  the  breadth.  And  he  measured 
the  city  with  the  reed,  twelve  thousand  furlongs.  The  length 
and  the  breadth  a?id  the  hight  of  it  are  equal"  xxi.  16.  Here, 
by  the  New  Jerusalem  is  signified  a  New  Church  ;  therefore  its 
dimensions  signify  the  things  which  belong  to  the  church  ;  by 
length,  the  good  of  its  love  ;  by  breadth,  the  truth  derived  fiom 
thai  good;  by  hight,  good  and  truth  as  to  their  degrees;  by 
twehe  thousand  furlongs,  all  good  and  truth  in  the  complex. 
W  hat  else  could  be  meant  by  the  hight  of  the  city  being  twelve 
thousand  furlongs,  and  the  length  ard  breadth  the  same  as  the 
.16  F 


122 


HE  A  VEN  AND  HELL. 


hight?  That  breadth  in  the  Word  signifies  truth,  is  evident  in 
David  :  "  fehovah,  Thou  hast  not  shut  me  up  into  the  hand  of 
the  c?icmy.  Thou  hast  set  my  feet  in  a  large  room"  [literally, 
in  a  broad  place'].  Psalm  xxxi.  8.  Again:  "  I called  upon  feho- 
vah i?i  distress"  [literally,  uout  of  a  ?iarrow  place"'],  jfeho- 
vah ans-wered  me  and  set  me  i)t-a  large  place"  [literally,  litn  a 
bread  place"].  Psalm  cxviii.  5.  besides  other  passages,  as  in 
Isaiah  viii.  8  ;  and  in  Habakkuk,  i.  6.    And  so  in  all  other  cases. 

19S.  From  these  things  it  may  be  seen,  that  in  heaven,  al- 
though there  are  spaces  as  in  the  world,  still  nothing  there  is 
estimated  by  spaces,  but  by  states  :  consequently  that  spaces  can- 
not be  measured  there  as  in  the  world,  but  only  can  be  seen  from 
the  state  and  according  to  the  state  of  the  interiors  of  the  angels.1 

199.  The  first  and  veriest  cause  of  this  is,  that  the  Lord  is 
present  with  every  one  according  to  his  love  and  faith,2  and  that 
all  things  appear  near  and  distant  according  to  His  presence  ; 
for  thence  all  things  in  the  heavens  are  determined.  By  His 
presence  also  the  angels  have  wisdom,  for  by  it  they  have  exten- 
sion of  the  thoughts,  and  by  it  there  is  communication  of  all 
things  which  are  in  the  heavens ;  in  short,  by  His  presence  they 
have  the  ability  to  think  spiritually,  and  not  naturally  like  men. 


THE  FORM  OF  HEAVEN  ACCORDING  TO  WHICH  ARE  CON- 
SOCIATIONS AND  COMMUNICATIONS  THERE. 

200.  What  the  form  of  heaven  is,  may  in  some  measure  ap- 
pear from  what  has  been  shown  in  the  preceding  chapters ; 
as,  that  heaven  is  like  itself  in  its  greatest  and  in  its  least  forms, 


'  That,  in  the  Word,  length  signifies  good,  n.  1613,  94S7 ;  that  breadth 
signifies  truth,  n.  1613,  3433.  3434-  44S2.  94S7,  10179;  anc^  tnat  hight  sig- 
nifies good  and  truth  as  to  degrees,  n.  94S9.  9773.  101S1. 

a  That  the  conjunction  and  presence  of  the  Lord  with  the  angels  is  ac- 
cording to  their  reception  of  love  and  charity  from  Him,  n.  290.681,  1954, 
?r,s8,  2S86,  28S8,  2SS9,  3001,  3741,  3742,  3743,  4318,  4319,4524,  7211,  9128 


HEA  VEN  AND  HELL. 


123 


n.  72  ;  hence,  that  every  society  is  a  heaven  in  a  less  form,  and 
every  angel  in  the  least,  n.  51  to  58;  that,  as  the  whole  hea- 
ven resembles  one  man,  so  every  society  of  heaven  resembles  a 
man  in  a  less  form,  and  every  angel  in  the  least,  n.  59  to  77 ; 
that  the  wisest  are  in  the  midst,  and  that  around  them  even 
to  the  borders  are  the  less  wise  ;  and  that  this  is  the  case  also  in 
every  society,  n.  43  ;  that  they  who  are  in  the  good  of  love  dwell 
from  the  east  to  the  west  in  heaven,  and  from  the  south  to  the 
north,  they  who  are  in  truths  derived  from  good ;  in  like  manner 
in  every  society,  n.  148,  149.  All  these  things  are  according  to 
the  form  of  heaven  ;  and  from  them  its  form  in  general  may  be 
inferred.1 

201.  It  is  important  to  understand  the  form  of  heaven,  since 
not  only  are  all  consociated  according  to  that  form,  but  all  com- 
munication also  is  according  to  it,  and  therefore  all  extension  of 
thoughts  and  affections,  hence  all  the  intelligence  and  wisdom  of 
the  angels.  Therefore  as  far  as  any  one  is  in  the  form  of  hea- 
ven, or  is  a  form  of  heaven,  so  far  he  is  wise.  Whether  we 
speak  of  being  in  the  form  of  heaven,  or  in  the  order  of  heaven, 
it  amounts  to  the  same  ;  since  the  form  of  everything  is  from  order 
and  according  to  it.2 

202.  First,  something  shall  here  be  said  in  explanation  of  what 
is  meant  by  being  in  the  form  of  heaven.  Man  was  created 
after  the  image  of  heaven  and  the  world  ;  his  internal  after  the 
image  of  heaven,  and  his  external  after  that  of  the  world,  see 
above,  n.  57  ;  whether  we  say  after  the  image,  or  according  to 
the  form,  it  is  the  same  thing.  But  because  man,  by  evils  of 
the  will,  and  falses  of  thought  thence  derived,  has  destroyed  in 
himself  the  image,  and  thus  the  form,  of  heaven,  and  introduced 
in  its  place  the  image  and  form  of  hell,  therefore  his  internal  is 
closed  from  his  birth.    This  is  the  reason  why  man,  differently 


'  That  the  universal  heaven,  as  to  all  the  angelic  societies,  is  arranged 
by  the  Lord  according  to  His  divine  order,  because  the  Divine  of  the  Lord 
with  the  angels  makes  heaven,  n.  3038,  7211,  912S,  9338,  10125,  1°I5I> 
10157.  Concerning  the  heavenly  form,  n.  4040,  4041,  4042,  4043,  6607, 
9S77. 

"  That  the  form  of  heaven  is  according  to  divine  order,  n.  4040  to  4043, 
6607,  9877. 


124 


HEA  VEN  AND  HELL. 


from  every  kind  of  animal,  is  born  into  mere  ignorance.  In  order, 
therefore,  that  the  image  or  form  of  heaven  may  be  restored  to 
him,  he  must  be  instructed  in  the  things  relating  to  order ;  for, 
as  remarked  above,  the  form  is  according  to  order.  The  Word 
contains  all  the  laws  of  divine  order,  for  the  laws  of  divine  order 
are  the  precepts  of  the  Word.  In  proportion,  therefore,  as  man 
becomes  acquainted  with  these,  and  lives  according  to  them,  his 
internal  is  opened,  and  there  the  order  or  image  of  heaven  is  formed 
anew.  Hence  it  is  evident  what  is  meant  by  being  in  the  form  of 
heaven,  namely,  living  according  to  the  truths  of  the  Word.1 

203.  As  far  as  any  one  is  in  the  form  of  heaven,  so  far  he  is  in 
heaven,  yea,  is  a  heaven  in  the  least  form,  n.  57  ;  consequently 
he  is  so  far  in  intelligence  and  wisdom  :  for,  as  was  said  above, 
all  the  thoughts  of  his  understanding,  and  all  the  affections  of  his 
will  extend  themselves  into  heaven  in  every  direction  according 
to  its  form,  and  communicate  in  a  wonderful  manner  with  the 
societies  there,  and  these  in  turn  with  him.2  Some  think  that 
their  thoughts  and  affections  do  not  actually  extend  themselves 
around  them,  but  that  they  are  within  them,  because  they  see 
the  things  which  they  think  inwardly  in  themselves,  and  not 
as  distant.    But  they  are  much  mistaken  ;  for  as  the  sight  of  the 

1  That  divine  truths  are  the  laws  of  order,  n.  2447,  7995.  That  man,  so 
far  as  he  lives  according  to  order,  that  is,  so  far  as  he  is  principled  in  good 
according  to  divine  truths,  becomes  a  man,  n.  4S39,  6605,  6626.  That  man 
is  the  being  into  whom  are  collated  all  things  of  divine  order,  and  that, 
from  creation,  he  is  divine  order  in  form.  n.  4219,  4220,  4223,  4523,  4524, 
51 14,  536S,  6013.  6057.  6605.  6626,  9706,  10156.  10472.  That  man  is  not  bcrn 
into  good  and  truth,  but  into  evil  and  the  false,  thus  into  what  is  contrary  to 
divine  order;  that  hence  he  is  born  into  mere  ignorance;  that,  therefoie, 
it  is  necessary  he  should  be  born  anew,  that  is,  regenerated ;  and  thai  re- 
generation is  effected  by  divine  truths  from  the  Lord,  that  man  may  be 
inaugurated  into  order,  n.  1047,  2307,  230S.  3518,  3S12,  8480,  8550,  10283, 
102S4,  102S6,  10731.  That  the  Lord,  when  lie  forms  man  anew,  that  is, 
regenerates  him,  arranges  all  things  in  him  according  to  order,  that  is  into 
the  form  of  heaven,  n.  5700,  6690,  9931,  10303. 

3  That  every  one  in  heaven  has  communication  of  life,  which  may  be 
called  an  extension  into  the  angelic  societies  around  him.  according  to  the 
quantity  and  quality  of  his  good,  n.  S794.  S797.  That  thoughts  and  affec- 
tions have  such  extension,  n.  2475.  6598  to  6613.  That  they  are  conjoined 
and  disjoined  according  to  the  ruling  affections,  n.  41 11. 


JIEA  VEN  AND  HELL. 


125 


eye  has  extension  to  remote  objects,  and  is  affected  according  to 
the  order  of  the  things  which  it  sees  in  that  extension,  so  likewise 
the  interior  sight,  which  is  that  of  the  understanding,  has  exten- 
sion into  the  spiritual  world,  although  man  is  not  sensible  of  it, 
for  the  reason  above  mentioned,  n.  196.  The  only  difference  is, 
that  the  sight  of  the  eye  is  affected  naturally,  because  by  things 
in  the  natural  world,  while  the  sight  of  the  understanding  is  af- 
fected spiritually,  because  by  those  in  the  spiritual  world,  all  of 
which  have  relation  to  good  and  truth.  Man  does  not  know  that 
this  is  the  case,  because  he  is  not  aware  that  there  is  a  light 
which  enlightens  the  understanding,  when  yet,  without  that  light, 
he  would  be  unable  to  think  at  all.  Concerning  that  light,-see 
above,  n.  126  to  132.  There  was  a  certain  spirit  who  likewise 
imagined  that  he  thought  from  himself,  thus  without  any  exten- 
sion out  of  himself,  or  any  consequent  communication  with  soci- 
eties existing  without  himself.  To  convince  him  of  his  error,  all 
communication  with  the  neighboring  societies  was  taken  away, 
in  consequence  of  which  he  was  not  only  deprived  of  thought, 
but  fell  down  as  if  dead, — yet  he  threw  his  arms  about  like  a 
new-born  infant.  After  a  while  the  communication  was  restored  ; 
and  according  to  the  degree  in  which  it  was  restored,  he  returned 
into  the  state  of  his  own  thought.  Other  spirits,  who  witnessed 
this,  thereupon  confessed  that  all  thought  and  affection  flows-in 
according  to  communication,  and — since  all  thought  and  affection 
— therefore  also  the  all  of  life  ;  since  all  of  man's  life  consists  in 
this,  that  he  can  think  and  be  affected,  or,  what  is  the  same,  can 
understand  and  will.1 

4 


1  That  there  is  only  one  single  Life,  from  which  all  live  both  in  heaven  and 
in  the  world,  n.  1954,  2021,  2536,  2658,  2886  to  2889,  3001,  34S4,  3742,  5847, 
6467.  That  that  life  is  from  the  Lord  alone,  n.  2886  to  2889,  3344,  3484, 
4319,  4320,  4524.  4882,  5986,  6325,  6468,  6469,  6470,  9276,  10196.  That  it 
flows  into  angels,  spirits,  and  men,  in  a  wonderful  manner,  n.  2SS6  to  2SS9, 
3337,  3338,  34S4,  3742.  That  the  Lord  flows-in  from  His  divine  love, 
which  is  of  such  a  nature,  that  what  is  His  own  He  wills  should  be  an- 
other's, 3742,  4320.  That,  for  this  reason,  life  appears  as  if  it  were  in 
man,  and  not  influent,  n.  3742,  4320.  Concerning  the  joy  of  the  angels, 
perceived  and  confirmed  by  what  they  told  me,  that  they  do  not  live  from 
themselves,  but  from  the  Lord,  n.  6469.    That  the  wicked  are  not  willing 


126 


HEAVEN  AND  HELL. 


204.  It  is,  however,  to  be  observed,  that  intelligence  and  wis- 
dom vary  with  every  one  according  to  communication.  They 
whose  intelligence  and  wisdom  are  formed  from  genuine  truths 
and  goods,  communicate  with  societies -according  to  the  form  of 
heaven ;  but  they  whose  intelligence  and  wisdom  are  not  formed 
from  genuine  truths  and  goods,  but  still  from  things  which  agree 
with  them,  have  a  broken  and  rather  incoherent  communication, 
because  it  does  not  take  place  with  societies  in  a  series  agreeable 
to  the  form  of  heaven  ;  but  they  who  are  not  intelligent  and  wise, 
because  they  are  in  falses  derived  from  evil,  communicate  with 
societies  in  hell.  The  extent  of  their  communication  is  accord- 
ing to  the  degree  of  their  confirmation.  It  is  further  to  be  noted, 
that  this  communication  with  societies  is  not  a  communication 
which  comes  to  the  manifest  perception  of  those  there,  but  it  is  a 
communication  with  the  quality  [as  to  good  or  evil]  in  which 
they  are  principled,  and  which  flows  from  them.1 

205.  All  in  heaven  are  consociated  according  to  spiritual  affini- 
ties, which  are  those  of  good  and  truth  in  their  order.  So  is  it 
in  the  whole  heaven,  so  in  every  society,  and  so  in  every  house. 
Hence  it  is  that  the  angels  who  are  in  similar  good  and  truth, 
know  each  other  like  those  related  by  consanguinity  and  affinity 
on  earth,  just  as  if  they  had  been  acquainted  from  infancy.  In 
like  manner  are  consociated  the  goods  and  truths  which  consti- 
tute wisdom  and  intelligence  with  every  angel ;  they  know  each 
other  in  like  manner,  and  as  they  know  each  other  so  likewise 
they  join  themselves  together.2  Wherefore  they  with  whom 
truths  and  goods  are  conjoined  according  to  the  form  of  heaven, 

to  be  convinced  that  life  flows-in,  n.  3743.  That  life  from  the  Lord  flows 
also  into  the  wicked,  n.  2706,  3743,  4417,  10196;  but  that  they  turn  good 
into  evil  and  truth  into  falsity,  for  according  to  man's  quality,  such  is  his 
reception  of  life;  illustrated,  n.  4319.  4320,  4417- 

1  That  thought  diffuses  itself  into  the  societies  of  spirits  and  angels 
round  about,  n.  6600  to  6605;  but  that  still  it  does  not  move  and  disturb 
the  thoughts  of  those  societies,  n.  6601,  6603. 

"That  good  acknowledges  its  truth,  and  truth  its  good,  n.  2429,  3101, 
3102.  3161,  3179.  31S0,  435S,  5407,  5835,  9637.  That  hence  is  the  conjunc- 
tion of  good  and  of  truth,  n.  3S34.  4096,  4097,  4301,  4345,  4353,  4364,  4368, 
5365,  7623  to  7627,  7752  to  7762,  8530,  925S,  10555  i  ar"l  'hat  this  is  from 
the  influx  of  heaven,  n.  9079. 


IIEA  VEN  AND  HELL. 


I2J 


sef  the  things  which  follow  in  a  series,  and  have  an  extended 
vi'  jv  of  the  manner  of  their  coherence  in  all  directions.  It  is 
otl  ervvisc  with  those  with  whom  goods  and  truths  are  not  con- 
jo  ned  according  to  the  form  of  heaven. 

*o6.  Such  is  the  form  in  each  heaven,  according  to  which  the 
anjels  have  communication  and  extension  of  thoughts  and  affeo 
tic  ns,  thus  according  to  which  they  have  intelligence  and  wisdom. 
But  the  communication  of  one  heaven  with  another,  as  of  the 
third  or  inmost  with  the  second  or  middle,  and  of  both  these  with 
the  first  or  ultimate,  is  of  a  different  nature  ;  and,  indeed,  ought 
not  to  be  called  communication,  but  influx, — of  which  something 
shall  now  be  said.  That  there  are  three  heavens,  and  these  dis- 
tinct from  each  other,  may  be  seen  above  in  its  proper  charjter, 
n.  29  to  40. 

207.  That  there  is  not  communication  of  one  heaven  with 
another,  but  influx,  may  be  manifest  from  their  relative  situation. 
The  third  or  inmost  heaven  is  above  ;  the  second  or  middle 
heaven  is  beneath  ;  and  the  first  or  ultimate  heaven  is  still  lower. 
All  the  societies  of  each  heaven  are  arranged  in  a  similar  man- 
ner. Some  are  in  elevated  places,  which  appear  as  mountains, 
(n.  iSS),  upon  whose  summits  dwell  those  of  the  inmost  heaven  ; 
beneath  them  are  the  societies  of  the  second  heaven  ;  beneath 
these,  again,  the  societies  of  the  ultimate  heaven  ;  and  so  through- 
out, whether  it  be  in  elevated  places  or  not.  A  society  of  a 
superior  heaven  has  no  communication  with  a  society  of  an  infe- 
rior heaven  except  by  correspondences  (see  above,  n.  100)  ;  and 
communication  by  correspondences  is  called  influx. 

208.  One  heaven  is  conjoined  with  another,  or  a  society  of 
one  heaven  with  a  society  of  another,  by  the  Lord  alone,  by  in- 
flux both  immediate  and  mediate, — immediate  from  Himself,  and 
mediate  through  the  superior  heavens  in  order  into  the  inferior.1 
Since  the  conjunction  of  the  heavens  by  influx  is  from  the  Lord 
alone,  therefore  it  is  most  carefully  provided  that  no  angel  of  a 

1  That  influx  is  immediate  from  the  Lord,  and  mediate  through  heaven, 
n.  6063,  6307,  6472,  9682,  96S3.  That  the  Lord's  influx  is  immediate  into 
the  minutest  parts  of  all  things,  n.  6058,  6474  to  6478,  S717.  8728.  Con- 
cerning the  Lord's  mediate  influx  through  the  heavens,  n.  4067,  6982, 
6985,  6996. 


128 


HEA  VEN  AND  HELL. 


superior  heaven  look  down  into  a  society  of  an  inferior,  and  con- 
verse with  any  one  there  ;  the  moment  this  occurs,  the  angel  is 
deprived  of  his  intelligence  and  wisdom.  The  reason  is  this : 
Every  angel  has  three  degrees  of  life,  corresponding  with  the 
three  degrees  of  heaven.  Those  in  the  inmost  heaven  have  the 
third  or  inmost  degree  open,  and  the  second  and  first  closed  ; 
those  in  the  middle  heaven  have  the  second  degree  open,  and  the 
first  and  third  closed ;  and  those  in  the  ultimate  heaven  have  the 
first  degree  open,  and  the  second  and  third  closed.  As  soon, 
therefore,  as  an  angel  of  the  third  heaven  looks  down  into  a 
society  of  the  second,  and  converses  with  any  one  there,  his  third 
degree  is  closed,  and  he  is  deprived  of  his  wisdom  ;  for  his  wis- 
dom resides  in  the  third  degree,  and  he  has  none  in  the  second 
and  first.  This  is  meant  by  the  Lord's  words  in  Matthew  :  uHe 
that  is  on  the  housetop,  let  him  not  go  dow?i  to  take  what  is  in 
his  house ;  and  he  that  is  in  the  Jield,  let  him  not  return  back 
to  take  his  gar?nent."  xxiv.  18,  19.  And  in  Luke:  "/»  that 
day,  he  that  shall  be  upon  the  housetop,  and  his  vessels  in  the 
house,  let  him  ?wt  go  down  to  take  them  away;  and  he  that  is 
in  the  Jield,  let  him  likewise  not  return  back.  Remember 
Lofs  wife"  xvii.  31,  32. 

209.  There  is  no  influx  from  the  inferior  heavens  into  the  supe- 
rior, because  this  is  contrary  to  order, — but  from  the  superior  hea- 
vens into  the  inferior.  The  wisdom,  too,  of  the  angels  of  a 
superior  heaven  exceeds  that  of  the  angels  of  an  inferior  heaven, 
as  a  myriad  to  one.  This  also  is  the  reason  that  the  angels  of  an 
inferior  heaven  cannot  converse  with  those  of  a  superior  one, — 
yea,  when  they  look  in  that  direction,  they  do  not  see  them  :  their 
heaven  appears  as  something  cloudy  above  their  heads.  But  the 
angels  of  a  superior  heaven  can  see  those  in  an  inferior  one ;  yet 
they  are  not  allowed  to  converse  with  them,  except  with  the  loss 
of  their  wisdom,  as  was  said  above. 

210.  The  thoughts  and  affections,  and  also  the  discourse,  of  the 
angels  of  the  inmost  heaven,  are  never  perceived  in  the  middle 
heaven,  because  they  transcend  [the  perceptions  of  the  angels  of 
that  heaven]  ;  but  when  it  pleases  the  Lord,  there  is  an  appear- 
ance thence  in  the  inferior  heavens  as  of  something  flamy ;  and 
the  thoughts,  affections,  and  discourse  of  those  in  the  middle  hea- 


HEAVEN  AND  HELL. 


129 


ven  appear  as  something  lucid  in  the  ultimate  heaven,  and  some- 
times as  a  bright  and  variously  colored  cloud ;  and  from  the 
ascent,  descent,  and  form  of  that  cloud,  the  subject  of  their  con- 
versation is  in  some  measure  known. 

211.  From  these  observations  it  may  be  evident  what  the  form 
of  heaven  is,  namely,  that  in  the  inmost  heaven  it  is  most  per- 
fect ;  in  the  middle  heaven  also  perfect,  but  in  an  inferior  degree  ; 
and  in  the  ultimate  heaven  in  a  degree  still  lower ;  and  that  the 
form  of  one  heaven  subsists  from  another  by  influx  from  the 
Loul.  But  the  nature  of  communication  by  influx  cannot  be 
compiehended  without  knowing  what  degrees  of  altitude  are, 
and  what  is  the  difference  between  these  degrees  and  degrees  of 
longitude  and  latitude.  The  nature  of  both  these  kinds  of  degrees 
may  be  seen,  11.  3S. 

212.  With  respect  to  the  form  of  heaven  specifically,  and  the 
manner  in  which  its  motions  and  fluxions  proceed  {yadit  et 
Jluit),  this  is  incomprehensible  even  to  the  angels.  Some  idea 
of  it  may  be  conceived  from  the  form  of  all  things  in  the  human 
body,  when  examined  and  explored  by  a  sagacious  and  wise  ob- 
server ;  for  it  was  shown  above  in  their  proper  chapters,  that 
the  whole  heaven  resembles  one  man,  (see  n.  59  to  72),  and  that 
all  things  in  man  correspond  to  the  heavens,  (n.  87  to  102). 
How  incomprehensible  and  unsearchable  that  form  is,  may  ap- 
pear in  some  general  way  from  the  nervous  fibres,  whereby  each 
and  all  of  the  parts  are  woven  together.  What  is  the  nature  of 
those  fibres,  and  in  what  manner  they  perforin  their  motions  and 
fluxions  {Vadunt  et  Jluunt)  in  the  brain,  cannot  be  discerned  by 
the  eye  ;  for  innumerable  fibres  are  there  so  folded  together,  that, 
taken  in  the  gross,  they  appear  as  a  soft,  continuous  mass ;  and 
yet  all  and  each  of  the  things  belonging  to  the  will  and  under- 
standing flow  most  distinctly  into  acts,  along  those  innumerable 
complicated  fibres.  How  these  fibres,  again,  wreathe  themselves 
together  in  the  body,  appears  from  the  various  collections  of 
them  called  plexuses, — such  as  the  cardiac  plexus,  the  mesenteric 
plexus,  and  others  ;  and  also  from  the  knots  of  them  which  are 
called  ganglions,  into  which  many  fibres  from  every  province  enter* 
and  therein  mingle  together;  and  again  go  forth  in  new  combina- 
tions to  the  performance  of  their  functions, — and  this  repeated 

17  F* 


HE  A  VEN  AND  HELL. 


again  anJ  again  ;  besides  similar  things  in  every  viscus,  member, 
organ,  and  muscle.  Whoever  examines  these  fibres  with  the  eye 
of  wisdom,  and  the  many  wonderful  things  pertaining  to  them,  will 
be  utterly  astonished.  And  yet  the  things  which  the  eye  sees  are 
few ;  those  which  it  does  not  see  are  yet  more  wonderful  because 
they  belong  to  an  interior  realm.  That  this  form  corresponds  to 
the  form  of  heaven,  is  very  plain  from  the  operation  of  all  things  of 
the  understanding  and  will  in  it  and  according  to  it ;  for  whatever 
a  man  wills,  descends  spontaneously  into  act  according  to  that 
form  ;  and  whatever  he  thinks,  pervades  those  fibres  from  their 
beginnings  even  to  their  terminations, — whence  comes  sensation  ; 
and  because  it  is  the  form  of  thought  and  will,  it  is  the  form  of 
intelligence  and  wisdom.  It  is  this  form  which  corresponds  to 
the  form  of  heaven.  Hence  it  may  be  known,  that  every  affec- 
tion and  every  thought  of  the  angels  extends  itself  according  to 
that  form,  and  that  so  far  as  they  are  in  it  they  are  intelligent 
and  wise.  That  this  form  of  heaven  is  from  the  Divine  Human 
of  the  Lord,  may  be  seen  above,  n.  7S  to  86.  These  facts  are  ad- 
duced, that  it  may  also  be  known  that  the  heavenly  form  is  of 
such  a  nature  that  it  can  never  be  exhausted,  even  as  to  its  gene- 
ral principles,  and  thus  that  it  is  incomprehensible  even  to  the 
angels,  as  was  said  above. 


GOVERNMENTS  IN  HEAVEN. 

213.  Since  heaven  is  distinguished  into  societies,  and  the 
larger  societies  consist  of  some  hundreds  of  thousands  of  angels, 
(n.  50),  and  since  all  the  members  of  one  society  are  indeed,  in 
similar  good,  but  not  in  similar  wisdom,  (n.  43),  it  necessarily 
follows,  that  there  arc  governments  in  heaven.  For  order  must 
be  observed,  and  all  things  of  order  are  to  be  kept  inviolable. 
But  the  governments  in  the  heavens  are  various ;  of  one  sort  in 
the  societies  which  constitute  the  Lord's  celestial  kingdom,  and 
of  another  in  the  societies  which  constitute  His  spiritual  king- 


HE  A  VEN  AND  HELL. 


dom.  They  differ  also  according  to  the  ministries  performed  by 
each  society.  But  the  government  of  mutual  love  is  the  only 
government  in  the  heavens,  and  the  government  of  mutual  love 
is  heavenly  government. 

214.  The  government  in  the  Lord's  celestial  kingdom  is  called 
justice,  because  all  who  belong  to  that  kingdom  are  in  the  good 
of  love  to  the  Lord  derived  from  the  Lord  ;  and  whatever  is  done 
from  that  good  is  called  jiibt.  The  government  there  is  of  the 
Lord  alone  :  He  leads  them  and  teaches  them  in  the  affairs  of 
life.  The  truths,  which  are  called  truths  of  judgment,  are  in- 
scribed on  their  hearts.  Every  one  knows,  perceives,  and  sees 
them  ;J  wherefore  matters  of  judgment  never  come  into  dispute 
there,  but  matters  of  justice,  which  relate  to  life.  The  less  wise 
interrogate  the  more  wise  on  these  points,  and  the  latter  the  Lord, 
and  receive  answers.  Their  heaven  or  inmost  joy  is  to  live 
justly  from  the  Lord. 

215.  The  government  in  the  Lord's  spiritual  kingdom  is  called 
judgment,  because  the  inhabitants  of  that  kingdom  are  in  spiri- 
tual good,  which  is  the  good  of  charity  toward  the  neighbor ; 
and  this  good,  in  its  essence,  is  truth.2  Truth  is  of  judgment, 
and  good  is  of  justice.3  The  spiritual  angels  also  are  led  by  the 
Lord,  but  mediately,  (n.  208)  ;  wherefore  they  have  governors, 


1  That  the  celestial  angels  do  not  think  and  speak  from  truths,  like  the 
spiritual  angels,  because  they  are  in  the  perception  of  all  things  relating 
to  truths  from  the  Lord,  n.  202,  597,  607,  7S4,  1 121,  1387,  1398,  1442,  1919, 
76S0,  7877,  8780.  9277,  10336.  That  the  celestial  angels  say  of  truths, 
"yea,  yea;  nay,  nay,"  but  that  the  spiritual  angels  reason  about  them, 
whether  it  be  so,  or  not  so,  n.  2715,  3246,  4446,  9166,  10786;  where  the 
Lord's  words  are  explained,  "Let  your  discourse  be  yea,  yea ;  nay,  nay. 
What  is  beyond  this  is  from  evil."  Matt.  v.  37. 

2  That  they  who  are  in  the  Lord's  spiritual  kingdom,  are  in  truths,  and 
they  who  are  in  the  celestial  kingdom,  in  good,  n.  863,  S75,  927,  1023, 
10^,  1044,  1555,  2256,  432S,  4493,  5113.  9596.  That  the  good  of  the  spiri- 
tual kingdom  is  the  good  of  charity  toward  the  neighbor,  and  that  this 
good  in  its  essence  is  truth,  n.  8042,  10296. 

8  That  iustic;,  in  the  Word,  is  predicated  of  good,  and  judgment  of 
truth,  and  that  hence  to  do  justice  and  judgment  denotes  good  and  truth, 
n.  2235,  9857.  That  great  judgments  denote  laws  of  the  divine  order, 
thus  divine  truths,  n.  7206. 


HEAVEN  AND  HELL. 


few  or  more,  according  to  the  need  of  the  society  in  which  they 
are.  They  also  have  laws,  according  to  which  the}-  live  together. 
The  governors  administer  all  things  according  to  the  laws.  They 
understand  them  because  they  are  wise  ;  and  in  doubtful  cases 
they  are  enlightened  by  the  Lord. 

2:6.  Since  government  from  good,  like  that  which  prevails  in 
the  Lord's  celestial  kingdom,  is  called  justice,  and  government 
fjom  truth,  like  that  which  prevails  in  His  spiritual  kingdom,  is 
called  judgment,  therefore  in  the  Word  justice  and  judgment 
are  mentioned,  where  heaven  and  the  church  are  treated  of;  and 
by  justice  is  signified  celestial  good,  and  by  judgment  spiritual 
good,  which,  in  its  essence  is  truth,  as  was  said  above ;  as  in  the 
following  passages  :  "  To  peace  there  shall  be  no  end  upon  the 
throne  of  David,  and  upon  his  ki?igdo?n,  to  order  it  and  to 
establish  it,  with  judgment  and  with  justice,  from  henceforth 
even  forever."  Isaiah  ix.  6.  By  David  is  here  meant  the  Lord,1 
and  by  his  kingdom  heaven,  as  is  evident  from  the  following 
passage  :  " 1 'will  raise  unto  David  a  righteous  branch,  a  king 
shall  reign  and  prosper,  and  shall  execute  judgment  and  jus- 
tice in  the  earth"  Jer.  xxiii.  5  :  "Let  fehovah  be  exalted ; 
for  He  dwclleth  on  high  ;  He  hath  filed  Sion  with  judgment 
and  justice."  Isaiah  xxxiii.  5.  By  Sion  also  is  meant  heaven 
and  the  church.2  " I am  fehovah,  doing  judgment  and  jus- 
tice in  the  earth,  for  in  these  things  I  delight."  Jer.  ix.  24. 
"  1 will  betroth  thee  unto  Me  forever,  yea,  I  will  betroth  thee 
unto  Me  in  justice  and  judgment."  Hosea  ii.  19:  uO  feho- 
vah— in  the  heavens  Thy  justice  15  as  the  mountains  of  God, 
and  Thy  judgments  as  a  great  deep."  Psalm  xxxvi.  5,  6. 
'■'•They  ask  of  me  the  judgments  of  justice,  they  desire  the 
approach  of  God."  Isaiah  lviii.  2:  and  in  other  passages. 

217.  In  the  spiritual  kingdom  of  the  Lord  there  are  various 
forms  of  government,  differing  in  different  societies.  Their 
variety  is  according  to  the  ministries  which  the  societies  perform  ; 


1  That  by  David,  in  the  prophetical  parts  of  the  Word,  is  meant  the 
Lord,  n.  iSSS,  9954. 

'  That  by  Zion,  in  the  Word,  is  meant  the  church,  and,  specifically,  the 
celestial  church,  n.  2362.  9055. 


HE  A  VEN  AND  HELL. 


133 


and  these  are  similar  to  the  functions  of  all  the  parts  in  man  to 
which  they  correspond.  That  these  are  various  is  well  known  , 
for  the  heart  has  one  function,  the  lungs  another,  the  liver  an- 
other, the  pancreas  and  spleen  another,  and  every  organ  of  sense 
also  another.  As  the  functions  of  these  members  are  various  in 
the  body,  so  likewise  are  those  of  the  societies  in  the  Grand 
Man,  which  is  heaven;  for  there  are  societies  which  correspond 
tc  those  organs.  That  there  is  a  correspondence  of  all  things  of 
heaven  with  all  things  of  man,  has  been  shown  in  its  proper 
chapter  above,  n.  87  to  101.  But  all  the  forms  of  government 
agree  in  this,  that  they  regard  the  general  good  as  their  end,  and 
in  that,  the  good  of  every  individual.1  And  this  results  from  the 
fact,  that  all  in  the  universal  heaven  are  under  the  auspices  of  the 
Lord,  who  loves  all,  and  from  divine  love  ordains  that  the  com- 
mon good  shall  be  the  source  of  good  to  every  individual,  and 
that  every  individual  shall  receive  good  in  proportion  as  he 
loves  the  common  good.  For  so  far  as  any  one  loves  the  com- 
munity, he  loves  all  the  individuals  who  compose  it ;  and  since 
that  love  is  the  love  of  the  Lord,  therefore  he  is  so  far  loved  by 
the  Lord,  and  good  results  to  him. 

21S.  From  these  observations  it  may  appear  what  is  the  char- 
acter of  the  governors,  namely,  that  they  are  in  love  and  wisdom 
more  than  others,  and  that  they  will  well  to  all  from  love,  and 
from  wisdom  know  how  to  provide  that  the  good  they  desire 
may  be  realized.  They  who  are  of  this  character,  do  not  domi- 
neer and  command  imperiously,  but  minister  and  serve  ;  for  to  do 
good  to  others  from  the  love  of  good,  is  to  serve  ;  and  to  provide 


1  That  every  man  and  society,  also  a  man's  country  and  the  church, 
and  in  a  universal  sense,  the  kingdom  of  the  Lord,  is  the  neighbor;  and 
that  to  do  good  to  them  from  the  love  of  good,  according  to  the  quality  of 
their  state,  is  to  love  the  neighbor;  thus  that  their  good,  which  also  is 
the  general  good,  and  ought  to  be  consulted,  is  the  neighbor,  n.  6S18  to 
6  $2.j,  8123.  That  civil  good  also,  consisting  in  what  is  just,  is  the  neigh- 
joi-,_  n.  2915,4730,  8120,8123.  Hence,  that  charity  toward  the  neighbor 
extends  itself  to  all  and  everything  of  the  life  of  man,  and  that  to  love 
good  and  to  do  good  from  the  love  of  what  is  good  and  true,  and  also  to 
do  what  is  just  from  the  love  of  what  is  just,  in  every  office  and  in  eve.t  $ 
act,  is  to  love  the  neighbor,  n.  2417,  8121,  8124. 


134 


HEAVEN  AND  HELL. 


that  the  intended  good  be  realized,  is  to  minister.  Nor  do  the) 
account  themselves  greater  than  others,  but  less  ;  for  they  esteem 
the  good  of  society  and  of  their  neighbor  in  the  first  place, 
but  their  own  in  the  last ;  and  what  is  in  the  first  place  is  the 
greater,  and  what  is  in  the  last,  the  less.  Nevertheless  they  enjoy 
honor  and  glory.  They  dwell  in  the  midst  of  the  society,  in  a 
more  elevated  situation  than  others,  and  inhabit  magnificent 
palaces.  They  also  accept  glory  and  honor,  not  for  the  sake  of 
themselves,  but  for  the  sake  of  obedience  ;  for  all  in  heaven 
know  that  honor  and  glory  are  from  the  Lord,  and  that  for  this 
reason  they  ought  to  be  obeyed.  These  are  the  things  which  are 
meant  by  the  Lord's  words  to  his  disciples  :  "  Whosoever  would 
be  g  reat  amo?jg  you,  let  him  be  your  minister ;  and  whosoever 
would  be  chief  among  you,  let  him  be  your  servant ;  even  as 
the  Son  of  JSIan  came  not  to  be  ministered  unto,  but  to  minis- 
ter— "  Matt.  xx.  27,  28  :  "  He  that  is  the  greatest  among  you, 
let  him  be  as  the  least,  and  he  that  is  chief,  as  he  that  doth 
service."  Luke  xxii.  26. 

219.  A  similar  government  in  its  least  form  prevails  also  in 
every  house  ;  for  in  every  house  there  is  a  master,  and  there  are 
servants  ;  the  master  loves  the  servants,  and  the  sen  ants  love 
the  master,  so  that  they  serve  each  other  from  love.  T\e  master 
teaches  how  they  should  live,  and  directs  what  they  should  do  ; 
and  the  servants  obey  and  perform  their  duties.  To  perform  use 
is  the  delight  of  the  life  of  all.  Hence  it  is  evident  that  the 
kingdom  of  the  Lord  is  a  kingdom  of  uses. 

220.  There  are  also  governments  in  the  hells,  for  unless  there 
were  goverments,  the  infernals  could  not  be  kept  undT  any  re- 
straint. But  the  governments  there  are  the  opposite  o<~  those  in 
heaven.  They  are  all  founded  in  self-love  ;  for  every  one  there 
desires  to  rule  over  others  and  to  be  the  greatest.  They  hate 
those  who  do  not  favor  them,  and  pursue  them  with  vindic- 
tiveness  and  cruelty, — for  such  is  the  very  nature  of  self-love. 
Wherefore  the  most  malignant  are  set  over  them  as  governors, 
whom  they  obey  from  fear.1  But  more  will  be  said  on  this  sub- 
ject, when  treating  of  the  hells. 


That  there  are  two  kinds  of  rule,  one  from  love  to  the  neighbor,  and 


HE  A  VBN  AND  HELL. 


DIVINE  WORSHIP  IN  HEAVEN. 

221.  Divine  worship  in  the  heavens  is  not  unlike  that  on  earth 
as  to  externals,  but  it  differs  as  to  internals.  In  the  heavens,  as 
on  earth,  there  are  doctrines,  preachings,  and  temples.  The 
doctrines  agree  as  to  essentials,  but  are  of  more  interior  wisdom 
in  the  superior  than  in  the  inferior  heavens.  The  preaching  is 
according  to  the  doctrines  ;  and  as  they  have  houses  and  palaces 
(n.  183  to  190),  so  also  they  have  temples,  in  which  preaching 
is  performed.  Such  things  exist  in  heaven,  because  the  angels 
are  continually  being  perfected  in  wisdom  and  love  ;  for  they 
have  understanding  and  will  like  men,  and  are  capable  of  advan- 
cing for  ever  toward  perfection.  The  understanding  is  perfected 
by  the  truths  which  are  of  intelligence,  and  the  will  by  the  goods 
which  are  of  love.1 

222.  But  real  divine  worship  in  the  heavens  does  not  consist 
in  frequenting  temples  and  listening  to  sermons,  but  in  a  life  of 
love,  charity,  and  faith,  according  to  doctrine.  Sermons  in  the 
temples  serve  only  as  means  of  instruction  in  the  conduct  of 
life.  I  have  conversed  with  angels  on  this  subject,  and  have  told 
them  that  it  is  believed  in  the  world  that  divine  worship  consists 
merely  in  going  to  church,  hearing  sermons,  attending  the  sacra- 
ment of  the  holy  supper  three  or  four  times  a  year,  and  in  other 
forms  of  worship  prescribed  by  the  church  ;  to  which  may  be 

the  other  from  the  love  of  self,  11.  10814.  That  all  things  good  and  happy 
result  from  the  rule  which  springs  from  neighborly  love,  n.  10160,  10614. 
That  in  heaven  no  one  can  rule  from  the  love  of  self,  but  all  are  willing  to 
minister;  that  to  minister  is  to  rule  from  neighborly  love,  and  that  hence 
they  possess  such  great  power,  n.  5732.  That  all  evils  result  from  rule 
grounded  in  the  love  of  self,  n.  10038.  That  when  the  loves  of  self  and 
of  the  world  began  to  prevail,  men  were  compelled  for  security  to  subject 
themselves  tc  governments,  n.  7364,  10160,  10814. 

1  That  the  understanding  is  recipient  of  truth,  and  the  will  of  good,  n. 
3623,  6125,  7503.  9300.  9930.  That  as  all  things  have  relation  to  truth 
and  good,  so  the  all  of  man's  life  has  relation  to  understanding  and  will, 
11.  803,  10122.  That  the  angels  advance  in  perfection  to  eternity,  n.  4S03, 
664S. 


136 


HEA  VEN  AND  HELL. 


added,  die  setting  apart  of  particular  times  for  prayer,  and  a 
devout  manner  while  engaged  in  it.  The  angels  replied,  that 
these  are  externals  which  ought  to  be  observed,  but  that  they  are 
of  no  avail  unless  there  be  an  internal  from  which  they  proceed  ; 
and  that  this  internal  is  a  life  according  to  the  precepts  which 
doctrine  teaches. 

223.  In  order  that  I  might  become  acquainted  with  their  meet- 
ings in  the  temples,  I  have  several  times  been  permitted  to  go  in 
and  listen  to  the  discourses.  The  preacher  stands  in  a  pulpit  on 
the  east.  Before  his  face  sit  those  who  are  in  the  light  of  wis- 
dom more  than  others,  and  on  their  right  and  left  those  who  aie 
in  less  light.  The  seats  are  arranged  in  a  semi-circular  manner, 
so  that  all  are  in  view  of  the  preacher.  No  one  sits  on  either 
side  of  him,  so  as  to  be  out  of  his  sight.  The  novitiates  stand  at 
the  door,  on  the  east  of  the  temple,  and  on  the  left  of  the  pulpit. 
No  one  is  allowed  to  stand  behind  the  pulpit,  because  the 
preacher  is  thereby  confused.  The  same  thing  occurs  if  any  one 
in  the  congregation  dissents  from  what  is  said ;  wherefore  the 
dissentient  must  turn  away  his  face.  The  sermons  are  fraught 
with  such  wisdom,  that  none  in  the  world  can  be  compared  with 
them  ;  for  the  preachers  in  the  heavens  are  in  interior  light.-  The 
temples  in  the  spiritual  kingdom  appear  as  of  stone,  and  in  the 
celestial  kingdom  as  of  wood  ;  because  stone  corresponds  to  truth, 
in  which  they  are  principled  who  are  in  the  spiritual  kingdom, 
and  wood  corresponds  to  good,  in  which  they  are  principled  who 
are  in  the  celestial  kingdom.1  The  sacred  edifices  in  the  latter 
kingdom  are  not  called  temples,  but  houses  of  God,  and  are  not 
magnificent ;  but  in  the  spiritual  kingdom  the)'  are  more  or  less 
magnificent. 

224.  I  have  also  conversed  with  one  of  the  preachers  concern- 
ing the  holy  state  in  which  they  are  who  hear  the  sermons  in  the 
temples  ;  and  he  said  that  every  one  is  in  a  pious,  devout,  and 
holy  state  according  to  his  interiors  which  are  of  love  and  faith, 
because  in  these  is  holiness  itself  from  the  Divine  of  the  Lord  ; 

•That  stone  signifies  truth,  n.  114.643.  129s.  3720.6426,  S609,  10376. 
That  wood  signifies  good,  n.  643.  3720,  S354.  That  on  this  account  the 
most  ancient  people,  who  were  in  celestial  good,  had  sacred  tempi -js  of 
wood,  n.  3720. 


HEA  VEN  AND  HELL. 


*37 


and  that  he  had  no  conception  of  external  holiness  separate  from 
love  and  faith.  When  he  thought  of  external  holiness  separate 
from  these,  he  said  that  possihly  it  might  be  something  artificial  or 
hypocritical,  which  simulates  the  outward  appearance  of  holiness  ; 
and  that  some  spurious  fire,  kindled  by  the  love  of  self  and  the 
world,  might  awaken  such  holiness  and  give  it  form. 

225.  All  the  preachers  belong  to  the  Lord's  spiritual  kingdom, 
and  none  to  the  celestial  kingdom,  because  the  inhabitants  of  the 
spiritual  kingdom  are  in  truths  derived  from  good,  and  all 
preaching  is  from  truths.  None  of  the  preachers  belong  to  the 
celestial  kingdom,  because  the  inhabitants  of  that  kingdom  are 
in  the  good  of  love,  and  from  that  good  they  see  and  perceive 
truths,  but  they  do  not  speak  of  them.  Although  the  angels  in 
the  celestial  kingdom  perceive  and  see  truths,  still  they  have 
preaching  there,  because  by  means  of  it  they  are  enlightened  in 
regard  to  truths  which  they  already  know,  and  are  perfected  by 
many  which  they  did  not  know  before.  As  soon  as  they  hear 
them,  they  also  acknowledge  them,  and  thus  perceive.  The 
truths  which  they  perceive,  they  also  love  ;  and  by  living  accord- 
ing to  them,  they  incorporate  them  into  their  life.  To  live  ac- 
cording to  truths,  they  say,  is  to  love  the  Lord.1 

226.  All  the  preachers  are  appointed  by  the  Lord,  and  thence 
derive  the  gift  of  preaching ;  nor  are  any  others  allowed  to  teach 
in  the  temples  of  heaven.  They  are  called  preachers  but  not 
priests,  because  the  celestial  kingdom  is  the  priesthood  of  heaven  ; 
for  the  priesthood  signifies  the  good  of  love  to  the  Lord,  in  which 
all  in  that  kingdom  are  principled.  But  the  royalty  of  heaven 
is  the  spiritual  kingdom ;  for  royalty  signifies  truth  derived  from 
good,  in  which  all  in  that  kingdom  are  principled ;  see  above,  11. 
24.' 


1  That  to  love  the  Lord  and  the  neighbor  is  to  live  according  to  the 
I.ord"s  precepts,  n.  10143,  10153,  10310,  10578,  10645,  10648. 

5  That  priests  represent  the  Lord  as  to  divine  good,  and  kings  as  to  di- 
vine truth,  n.  2015,  6148.  That  hence  a  priest,  in  the  Word,  signifies  those 
who  are  in  the  good  of  love  to  the  Lord,  thus  the  priesthood  signifies  that 
good,  n.  9806,  9S09.  That  a  king,  in  the  Word,  signifies  those  who  are  in 
divine  truth,  and  royalty  truth  derived  from  good,  n.  1672,  2015,  2069,  4575, 
458 4966>  5°44- 
18 


HEAVEN  AND  HELL. 


227.  The  doctrines  preached  in  die  temples  of  heaven  all  re- 
gard life  as  their  end,  and  none  of  them  faith  without  life.  The 
doctrine  of  the  inmost  heaven  is  fuller  of  wisdom  than  that  of 
the  middle  heaven  ;  and  the  doctrine  of  the  middle  heaven  is 
fuller  of  intelligence  than  that  of  the  ultimate  heaven  ;  for  the 
doctrines  are  adapted  to  the  perception  of  the  angels  in  each  hea- 
ven. The  essential  of  all  the  doctrines  is,  to  acknowledge  the 
Divine  Human  of  the  Lord. 


THE  POWER  OF  THE  ANGELS  OF  HEAVEN. 


22S.  That  angels  possess  power,  cannot  be  conceived  by  those 
who  know  nothing  of  the  spiritual  world,  and  its  influx  into  the 
natural  world.  They  suppose  that  the  angels  cannot  have  any 
power  because  they  are  spiritual  beings,  and  of  so  pure  and  un- 
substantial a  nature  that  they  cannot  even  be  seen  by  the  eyes. 
But  they  who  look  more  interiorly  into  the  causes  of  things, 
think  ditl'erently :  for  they  know  that  all  the  power  of  man  is  de- 
rived from  his  understanding  and  will,  since  he  cannot  move  a 
particle  of  his  body  without  them.  The  understanding  and  will 
are  his  spiritual  man.  This  sets  in  motion  the  body  and  its  mem- 
bers at  pleasure  ;  for  what  this  thinks,  the  mouth  and  tongue 
speak ;  and  what  this  wills,  the  body  executes, — to  which  also  it 
gives  strength  at  pleasure.  The  will  and  understanding  of  man 
are  ruled  by  the  Lord  through  the  instrumentality  of  angels  and 
spirits  ;  and  therefore  all  things  of  the  body  are  ruled  in  like 
manner,  since  these  are  from  the  will  and  understanding ;  and, 
incredible  though  it  may  seem,  man  cannot  stir  a  single  step 
without  the  influx  of  heaven.  That  this  is  the  case,  has  been 
proved  to  me  by  much  experience  ;  for  angels  have  been  permit- 
ted to  move  my  steps,  actions,  tongue,  and  speech,  at  their  plea- 
sure, by  influx  into  my  will  and  thought;  and  so  I  have  learned 
by  experience  that  of  myself  I  could  do  nothing.    They  after- 


HE  A  VEN  AND  HELL. 


*39 


wards  said  that  every  man  is  ruled  in  the  same  way,  and  that  he 
might  know  it  from  the  doctrine  of  the  church  and  from  the 
Word  ;  for  he  prays  that  God  will  send  His  angels  to  lead  him, 
to  direct  his  steps,  to  teach  him,  and  to  inspire  what  he  should 
think,  and  what  he  should  speak, — and  many  things  of  the  same 
kind ;  although  when  he  thinks  within  himself  without  regard  to 
doctrine,  he  says  and  believes  otherwise.  These  observations 
are  made  that  it  may  be  known  what  power  the  angels  exeicise 
over  man. 

229.  But  the  power  of  the  angels  in  the  spiritual  world  is  so 
great,  that  were  I  to  adduce  all  the  examples  of  it  which  I  have 
witnessed,  they  would  exceed  belief.  If  anything  there  offers  re- 
sistance, and  ought  to  be  removed  because  it  is  contrary  to  di- 
vine order,  they  cast  it  down  and  overturn  it  by  a  mere  effort  of 
the  will  and  by  a  look.  Thus  have  I  seen  mountains,  which 
were  occupied  by  the  wicked,  cast  down  and  overthrown,  and 
sometimes  shaken  from  one  end  to  the  other,  as  occurs  in  earth- 
quakes ;  rocks  also  cleft  in  sunder  down  to  the  deep,  and  the 
wicked  who  were  upon  them  swallowed  up.  I  have  likewise 
seen  some  hundreds  of  thousands  of  evil  spirits  dispersed  by  them 
and  cast  into  hell.  Numbers  are  of  no  avail  against  them,  nor 
arts,  nor  cunning,  nor  confederacies ;  for  they  see  through  all 
subtle  contrivances,  and  in  a  moment  bring  them  to  naught. 
But  more  may  be  seen  on  this  subject  in  the  relation  concerning 
the  destruction  of  Babylon.  Such  power  have  the  angels  in  the 
spiritual  world.  That  they  have  a  like  power  in  the  natural 
world,  when  it  is  granted  them  to  exercise  it,  is  manifest  from  the 
Word,  wherein  we  read  that  they  destroyed  whole  armies,  and 
caused  a  pestilence  of  which  seventy  thousand  men  died.  Of 
the  angel  that  caused  the  pestilence  it  is  written:  '•'•The  angel 
stretched  out  his  hand  against  Jerusalem  to  destroy  it,  but 
Jehovah  repented  of  the  evil,  and  said  to  the  angel  that  de- 
stroyed the  people,  It  is  enough:  stay  now  thy  hand. — And 
David — saw  the  angel  that  smote  the  people."  2  Samuel  xxiv. 
15,  16,  17;  besides  other  passages.  Because  the  angels  possess 
such  power,  they  are  therefore  called  powers  ;  and  in  David  it 
is  said :  " Bless  Jehovah,  ye  His  angels  most  powerful  in 
strength."  Psalm  ciii.  20. 


140 


HE  A  VEN  AND  HELL. 


230.  It  ought,  however,  to  be  known  that  the  angels  have  no 
power  at  all  of  themselves,  but  that  all  their  power  is  from  the 
Lord  ;  and  that  they  are  only  so  far  powers  as  they  acknowledge 
this.  If  any  angel  believes  that  he  has  power  of  himself,  he  in- 
stantly becomes  so  weak  that  he  cannot  even  resist  one  evil  spiiit ; 
therefore  the  angels  attribute  no  merit  to  themselves,  and  are 
averse  to  all  praise  and  glory  on  account  of  anything  they  do, 
ascribing  it  all  to  the  Lord. 

231.  It  is  the  divine  truth  proceeding  from  the  Lord  to  which 
all  power  in  the  heavens  belongs ;  for  the  Lord  in  heaven  is  di- 
vine truth  united  to  divine  good  (see  n.  126  to  140),  and  the  an- 
gels are  powers  so  far  as  they  receive  it.1  Every  one  also  is  his 
own  truth  and  his  own  good,  because  he  is  such  as  his  understand- 
ing and  will  are  ;  and  the  understanding  is  of  truth,  because  all  that 
belongs  to  it  consists  of  truths  ;  and  the  will  is  of  good,  because 
all  that  belongs  to  it  consists  of  goods ;  for  whatever  a  man  un- 
derstands he  calls  truth,  and  whatever  he  wills  he  calls  good. 
Hence  it  is  that  every  one  is  his  own  truth  and  his  own  good.1 
As  far,  therefore,  as  an  angel  is  truth  from  the  Divine  and  good 
from  the  Divine,  so  far  he  is  a  power,  because  so  far  the  Lord  is 
with  him.  And  since  no  one  is  in  similar  or  precisely  the  same 
good  and  truth  as  another, — for  in  heaven  as  in  the  world  there 
is  endless  variety,  see  n.  20, — therefore  one  angel  has  not  the 
same  power  as  another.  Those  possess  the  greatest  power,  who 
constitute  the  arms  in  the  Grand  Man  or  heaven,  because 
those  belonging  to  that  province  are  in  truths  more  than  others, 
and  there  is  an  influx  of  good  into  their  truths  from  the  universal 
heaven.  Moreover,  the  power  of  the  whole  man  transfers  itselt 
into  the  arms,  and  by  them  the  whole  body  exercises  its  force. 


1  That  angels  are  called  powers,  and  that  they  are  powers,  by  virtue  of 
the  reception  of  divine  truth  from  the  Lord,  n.  9369.  That  angels  are 
recipients  of  divine  truth  from  the  Lord,  and  that  on  this  account  they 
are  called  "gods"  in  the  Word  throughout,  n.  4295,  4402,  S301,  9160. 

3  That  a  man  and  an  angel  is  his  own  good  and  his  own  truth,  thus  his 
own  love  and  his  own  faith,  n.  1029S,  10367.  That  he  is  his  own  under- 
standing and  his  own  will,  since  the  all  of  life  is  thence  derived,  the  life  of 
good  being  of  the  will,  and  the  life  of  truth  being  of  the  understanding, 
n.  10076,  10177,  10264,  102S4. 


HE  A  VEN  AND  HELL. 


I4I 


Hence  it  is  th.  c  the  arms  and  hands  in  the  Word  denote  power.' 
In  heaven  there  sometimes  appears  stretched  forth  a  naked  arm 
of  such  stupendous  power,  as  to  be  able  to  break  in  pieces  what- 
ever comes  in  its  way,  even  if  it  were  a  great  rock  on  earth. 
Once  also  it  was  brought  near  to  me,  and  I  perceived  that  it  was 
able  to  crush  my  bones  to  atoms. 

232.  That  the  divine  truth  which  proceeds  from  the  Lord  has 
all  power,  and  that  the  angels  have  power  in  proportion  as  they 
receive  divine  truth  from  the  Lord,  may  be  seen  above,  n.  137. 
But  the  angels  receive  divine  truth  only  so  far  as  they  receive 
divine  good,  for  truths  have  all  their  power  from  good,  and  none 
without  good  ;  and  on  the  other  hand,  good  has  all  its  power  by 
truths,  and  none  without  truths.  Power  results  from  the  con- 
junction of  both.  It  is  similar  with  faith  and  love  ;  for  whether 
we  speak  of  truth  or  faith  it  is  the  same,  since  the  all  of  faith  is 
truth  ;  and  whether  we  speak  of  good  or  love  it  is  the  same, 
since  the  all  of  love  is  good.2  How  great  power  the  angels  have 
by  means  of  truths  derived  from  good,  was  also  made  manifest 
by  this  circumstance,  that  an  evil  spirit,  when  only  looked  at  by 
the  angels,  wouid  fall  into  a  swoon,  and  lose  the  appearance  of  a 
man, — and  this  until  the  angel  turned  away  his  eyes.  Such  an 
effect  is  produced  by  a  look  of  the  angels,  because  their  sight 
is  from  the  light  of  heaven,  and  the  light  of  heaven  is  divine 
truth:  see  above,  n.  126  to  132.  The  eyes  also  correspond  to 
truths  derived  from  good.3 

1  Concerning  the  correspondence  of  the  hands,  the  arms,  and  shoul- 
ders, with  the  Grand  Man,  or  heaven,  n.  4931  to  4937.  That  by  arms 
and  hands,  in  the  Word,  is  signified  power,  n.  878,  3091,  4931,  4932,  6947, 
10019. 

3  That  all  power  in  the  heavens  is  from  truth  derived  from  good,  thus 
from  faith  grounded  in  love,  n.  3091,  3563,  6423,  8304,  9643,  10019,  101S2. 
That  all  power  is  from  the  Lord,  because  from  Him  is  all  the  truth  which 
is  of  faith,  and  all  the  good  which  is  of  love,  n.  9327,  9410.  That  this 
power  is  meant  by  the  keys  given  to  Peter,  n.  6344.  That  the  divine  truth 
proceeding  from  the  Lord  has  all  power,  n.  694S,  8200.  That  this  power 
of  the  Lord  is  what  is  understood  by  sitting  at  the  right  hand  of  Jehovah, 
n.  3387,  4592,  4933,  7518,  7673,  8281,  9133.  That  the  right  hand  denotes 
power,  n.  100 19. 

3  That  the  eyes  correspond  to  truths  derived  from  good,  n.  4403  to  4421 
4523  k  4534-  6923- 


142 


HE  A  VEN  AND  HELL. 


233.  Since  truths  derived  from  good  have  all  power,  therefore 
no  power  at  all  belongs  to  falses  derived  from  evil.1  All  in  hell 
are  in  falses  from  evil,  and  therefore  they  have  no  power  against 
truth  and  good.  But  what  their  power  is  among  themselves,  and 
what  the  power  of  evil  spirits  before  they  are  cast  into  hell,  will 
be  shown  hereafter. 


THE  SPEECH  OF  ANGELS. 

234.  The  angels  converse  together  just  as  men  do  in  the 
world,  and  talk,  like  them,  on  various  subjects,  such  as  domestic 
affairs,  social  affairs,  and  matters  pertaining  to  moral  and  spirit- 
ual life.  Nor  is  there  any  difference,  except  that  they  converse 
more  intelligently  than  men,  because  from  more  interior  thought. 
I  have  often  been  permitted  to  associate  with  them,  and  to  con- 
verse with  them  as  friend  with  friend,  and  sometimes  as  stranger 
with  stranger  ;  and  because  I  was  then  in  a  state  similar  to  fhe'rs, 
I  knew  not  but  that  I  was  conversing  with  men  on  earth. 

235.  Angelic  speech  consists  of  distinct  words  like  hurt  an 
speech,  and  is  equally  sonorous;  for  angels  have  a  mouth,  a 
tongue,  and  ears  ;  also  an  atmosphere  in  which  the  sound  of  tl>eir 
speech  is  articulated  ;  but  it  is  a  spiritual  atmosphere  accommo- 
dated to  the  angels,  who  are  spiritual  beings.  The  angels  a/so 
breathe  in  their  atmosphere,  and  pronounce  their  words  by  means 
of  their  breath,  as  men  do  in  theirs.2 

236.  All  in  the  whole  heaven  have  one  language,  and  all  un- 
derstand each  other,  whatever  society  they  belong  to,  whethei 


1  That  falses  derived  from  evil  have  no  power,  because  truth  derived  tron 
good  has  all  power,  n.  6784,  IO481. 

3  1  hat  there  is  respiration  in  the  heavens,  but  of  an  interior  kind,  n. 
3884.  3SS5  :  from  experience,  n.  38S4,  3SS5,  3S91,  3S93.  That  respirations 
are  dissimilar  there,  and  various,  according  to  their  states,  n.  11 19.  3SS0, 
3887,3889,3892,3893.  That  the  wicked  cannot  breathe  in  heaven,  and 
that  if  they  enter  heaven  they  are  suffocated,  n.  3S94. 


HEA  VEN  AND  HELL. 


M3 


neighboring  or  remote.  The  language  is  not  learned  there,  but 
is  implanted  in  every  one  ;  for  it  flows  from  his  very  affection 
and  thought.  The  sound  of  their  speech  corresponds  to  their 
affection,  and  the  articulations  of  sound,  which  are  words,  cor 
respond  to  the  ideas  of  thought  derived  from  affection  ;  and  be- 
cause their  language  corresponds  to  these,  that  also  is  spiritual, 
for  it  is  affection  sounding  and  thought  speaking.  Every  attentive 
observer  may  know,  that  all  thought  is  from  affection  which  is  of 
love,  and  that  the  ideas  of  thought  are  various  forms  into  which 
thdicommon  affection  is  distributed ;  for  no  thought  or  idea  can 
possibly  exist  without  affection, — its  soul  and  life  being  thence. 
Hence  the  angels  know  the  quality  of  any  one  merely  from  his 
speech, — from  its  sound  the  quality  of  his  affection,  and  from  the 
articulations  of  the  sound,  or  from  the  words,  the  quality  of  his 
mind.  The  wiser  angels,  from  a  single  series  of  words,  know 
what  the  ruling  affection  is,  for  they  attend  chiefly  to  that.  That 
every  one  has  various  affections,  is  well  known  ;  one  kind  in  a  state 
of  gladness,  another  in  a  state  of  grief,  another  in  a  state  of  mild- 
ness and  mercy,  another  in  a  state  of  sincerity  and  truth,  another 
in  a  state  of  love  and  charity,  another  in  a  state  of  zeal  or  anger, 
another  in  a  state  of  simulation  and  deceit,  another  in  the  pursuit 
of  honor  and  glory,  and  so  on  ;  but  the  ruling  affection  or  love  is 
in  them  all.  Wherefore  the  wiser  angels,  who  attend  chiefly  to 
this,  discover  from  the  speech  the  whole  character  of  the  speaker. 
This  h-\s  been  proved  to  me  by  much  experience.  I  have  heard 
angels  revealing  the  life  of  another  merely  from  hearing  him 
speak.  They  have  also  told  me  that  they  know  the  whole  of 
another's  life  from  a  few  ideas  of  his  thought,  because  they  learn 
from  them  his  ruling  love,  wherein  are  inscribed  all  the  partic- 
ulars of  his  life  in  their  order ;  and  that  man's  book  of  life  is  no- 
thing else. 

237.  Angelic  language  has  nothing  in  common  with  human 
languages,  except  with  certain  words  which  derive  their  sound 
from  a  peculiar  affection  ;  yet  not  with  the  words  themselves,  but 
with  their  sound, — concerning  which  something  will  be  said 
hereafter.  That  angelic  language  has  nothing  in  common  with 
human  languages,  is  evident  from  this,  that  it  is  impossible  for 
angels  to  utter  a  single  word  of  human  language.    They  have 


144 


HEAVEN  AND  HELL. 


tried,  but  were  unable  ;  for  they  cannot  utter  anything  but  what 
is  in  perfect  agreement  with  their  affection.  Whatever  is  not  in 
agreement  with  their  affection,  is  repugnant  to  their  very  life ; 
for  their  life  is  that  of  affection,  and  from  this  comes  their  speech. 
I  have  been  told  that  the  first  language  of  men  on  our  earth 
was  in  agreement  with  that  of  the  angels,  because  they  derived 
it  from  heaven ;  and  that  the  Hebrew  tongue  agrees  with  it  in 
some  particulars. 

238.  Because  the  speech  of  angels  corresponds  to  their  affec- 
tion which  is  of  love,  and  the  love  of  heaven  is  love  to  the  Itord 
and  love  toward  the  neighbor,  (see  above,  n.  13  to  19),  it  is  ob- 
vious how  elegant  and  delightful  must  be  their  discourse.  It 
affects  not  only  the  ears  of  the  listeners,  but  even  the  interiors 
of  their  minds.  An  angel  once  conversed  with  a  certain  hard- 
hearted spirit,  who  was  at  length  so  affected  by  his  discourse  that 
he  burst  into  tears,  saying  that  he  could  not  help  it,  for  it  was 
love  sj)caking  ;  and  that  he  had  never  wept  before. 

239.  The  speech  of  angels  is  also  full  of  wisdom,  because  it 
proceeds  from  their  interior  thought,  and  their  interior  thought  is 
wisdom,  as  their  interior  affection  is  love.  Love  and  wisdom 
are  united  in  their  discourse  ;  •  hence  it  is  so  full  of  wisdom,  that 
they  can  express  by  one  word  what  man  cannot  express  by  a 
thousand.  The  ideas  of  their  thought  also  comprehend  things 
which  man  cannot  conceive,  much  less  utter.  Hence  it  is  that 
the  things  which  have  been  heard  and  seen  in  heaven  are  said  to 
be  ineffable,  and  such  as  ear  hath  not  heard  nor  eye  seen.  It  has 
also  been  my  privilege  to  know  by  experience  that  this  is  so.  I 
have  sometimes  been  let  into  the  state  in  which  the  angels  are, 
and  have  conversed  with  them  ;  and  in  that  state  I  understood 
everything  they  said  ;  but  when  I  was  brought  back  into  my 
former  state,  and  thus  into  the  natural  thought  proper  to  man, 
and  wished  to  recall  what  I  had  heard,  I  was  unable  ;  for  there 
were  a  thousand  things  which  could  not  be  brought  down  to  the 
ideas  of  natural  thought,  and  therefore  could  not  be  at  all  ex- 
pressed in  human  language,  but  only  by  variegations  of  heavenly 
light.  The  angels'  ideas  of  the  thought  from  which  theii 
words  proceed,  are  likewise  variegations  of  the  light  of  heaven  ; 
and  their  affections,  from  which  proceeds  the  sound  of  the  words, 


IIEA  VEN  AND  HELL. 


are  variations  of  the  heat  of  heaven  ;  because  the  light  of  heaven 
is  divine  truth  or  wisdom,  and  the  heat  of  heaven  is  divine  good 
or  love,  (see  above,  n.  126  to  140)  ;  and  the  angels  derive  their 
affection  from  the  divine  love,  and  their  thoughts  from  the  divine 
wisdom.1 

240.  The  ideas  of  thought  are  various  forms  into  which  the 
general  affection  is  distributed,  as  was  said  above,  n.  236  ;  and 
since  the  speech  of  angels  proceeds  immediately  from  their  ailec- 
tiou,  they  are  therefore  able  to  express  in  a  minute  what  man 
cannot  express  in  half  an  hour ;  they  can  also  convey  in  a  few 
words  what,  if  written,  would  fill  several  pages.  This,  too,  has 
been  proved  to  me  by  much  experience.2  Thus  the  angels'  ideas 
of  thought  and  the  words  of  their  speech  form  a  one,  like  the 
efficient  cause  and  its  effect ;  for  their  words  present  in  effect 
what  exists  in  their  ideas  of  thought  as  a  cause  ;  hence  it  is  that 
every  word  comprehends  in  itself  so  many  things.  All  the  par- 
ticulars of  the  thought  and  thence  of  the  speech  of  angels,  when 
visibly  presented,  appear  like  a  thin  wave,  or  circumfluent  at 
mosphere,  wherein  are  things  innumerable  derived  from  angelic 
wisdom  and  arranged  in  their  order,  and  which  enter  the  thoughts 
of  another  and  affect  him.  The  ideas  of  the  thought  of  every 
one,  whether  angel  or  man,  are  presented  visibly  in  the  light  of 
heaven,  whenever  it  pleases  the  Lord.3 


1  That  the  ideas  from  which  angels  speak,  are  formed  by  wonderful  va- 
riegations of  the  light  of  heaven,  n.  1646,  3343,  3963. 

3  That  angels  can  express  by  their  speech,  in  a  moment,  more  than  man 
can  express  by  his  in  half  an  hour,  and  that  they  can  also  express  such 
things  as  do  not  fall  into  the  words  of  human  speech,  n.  1641,  1642,  1643, 
1645,  4609,  7089. 

3  That  there  are  innumerable  things  contained  in  one  idea  of  thought, 
n.  1008,  1869,  4946,  6613,  6614,  6615,  6617,  6618.  That  the  ideas  of  the 
thought  of  man  are  opened  in  the  other  life,  and  their  quality  openly  re- 
pealed by  a  visible  living  image,  n.  1869,  3310,  5510.  What  is  the  quality 
of  their  appearance,  n.  6201,  8SS5.  That  the  ideas  of  the  angels  of  the 
inmost  heaven  appear  like  flaming  light,  n.  6615.  That  the  ideas  of  the 
angels  of  the  ultimate  heaven  appear  like  thin  bright  clouds,  n.  6614.  The 
idea  of  an  angel  seen,  from  which  issued  radiation  to  the  Lord,  n.  6620. 
That  the  ideas  of  thought  extend  themselves  at  large  into  angelic  societies 
round  about,  n.  6598  to  6613. 

19  G 


146 


HEA  VEN  AND  HELL. 


24;.  The  angels  who  belong  to  the  Lord's  celestial  kingdom, 
converse  in  like  manner  as  those  of  His  spiritual  kingdom,  but 
from  more  interior  thought  than  the  spiritual  angels.  The  celes- 
tial angels,  being  in  the  good  of  love  to  the  Lord,  speak  from 
wisdom  ;  and  the  spiritual  angels,  being  in  the  good  of  charity 
toward  the  neighbor,  which  in  its  essence  is  truth  (n.  215),  speak 
from  intelligence  ;  for  wisdom  is  from  good,  and  intelligence  from 
.ruth.  Hence  the  speech  of  the  celestial  angels  is  like  a  gentle 
stream,  soft,  and,  as  it  were,  continuous  ;  but  the  speech  of  the 
spiritual  angels  is  somewhat  vibratory  and  discrete.  The  speech 
of  the  celestial  angels  partakes  greatly  of  the  sound  of  the  vow- 
els «  and  o ;  but  the  speech  of  the  spiritual  angels  of  the  vowels 
e  and  i;  for  vowels  are  signs  of  sounds,  and  affection  dwells  in 
sound.  It  was  shown  above,  n.  236,  that  the  sound  of  angelic 
speech  corresponds  to  affection,  and  the  articulations  of  sound, 
which  are  words,  to  the  ideas  of  thought  derived  from  affection. 
Since  the  vowels  do  not  belong  to  a  language,  but  to  the  eleva- 
tions of  its  words  by  sound  to  express  various  affections  accord- 
ing to  each  one's  state,  therefore  they  are  not  written  in  the  He- 
brew language,  and  are  also  variously  pronounced.  Thence  the 
angels  know  the  quality  of  a  man  as  to  his  affection  and  love.  The 
speech  of  the  celestial  angels  is  also  without  hard  consonants, 
and  seldom  glides  from  one  consonant  to  another  without  the  in- 
terposition of  a  word  beginning  with  a  vowel.  Hence  it  is  that, 
in  the  Word,  the  particle  and  so  often  occurs,  as  may  be  evident 
to  those  who  read  the  Word  in  the  Hebrew  language,  in  which 
that  particle  has  a  soft  expression,  and  always  takes  a  vowel  sound 
before  and  after  it.  In  the  Word  in  that  language,  it  may  also  be 
known  in  some  measure  from  the  words  themselves  whether  they 
belong  to  the  celestial  or  to  the  spiritual  class ;  that  is,  whether 
they  involve  good  or  truth.  Those  which  involve  good  partake 
largely  of  the  sounds  of  u  and  o,  and  somewhat  also  of  the 
sound  of  a;  while  those  which  involve  truth  partake  of  the 
sounds  of  e  and  i.  Since  affections  are  expressed  for  the  most 
part  by  sounds,  therefore,  when  great  subjects  are  treated  of  in 
human  language,  such  as  heaven  and  God,  those  words  are  pre- 
ferred wherein  the  sounds  of  u  and  o  predominate.  Musical 
sounds,  also,  swell  to  the  fullness  of  the  u  and  o  when  employed 


IIEA  VEN  AND  HELL. 


on  such  themes  ;  but  when  the  subject  is  less  imposing,  othei 
sounds  are  preferred.  Hence  the  ability  of  music  to  express  va 
rious  kinds  of  affection. 

242.  There  is  a  kind  of  musical  concord  in  the  speech  of  angels 
which  cannot  be  described.1  This  concord  arises  from  the  cir- 
cumstance, that  the  thoughts  and  affections,  which  give  birth  to 
speech,  pour  themselves  forth  and  diffuse  themselves  according 
\o  the  form  of  heaven  ;  and  all  consociation  and  commur' catkin 
there,  are  according  to  that  form.  That  the  angels  are  con'  ociated 
according  to  the  form  of  heaven,  and  that  their  thoughts  and  af- 
fections flow  according  to  that  form,  may  be  seen  above,  n.  200 
to  212. 

243.  Speech  similar  to  that  in  the  spiritual  world  is  inherent 
in  every  man,  but  in  his  interior  intellectual  part.  But  man  does 
not  know  this,  because  it  does  not  fall  into  words  analogous  to 
his  affection,  as  it  does  with  the  angels.  Yet  it  is  from  this 
cause  that  man,  when  he  comes  into  the  other  life,  speaks  the  lan- 
guage of  spirits  and  angels  without  effort  or  instruction.  But  on 
this  subject  more  will  be  said  below. 

244.  All  in  heaven  speak  the  same  language,  as  was  said 
above  ;  but  it  varies  in  this  respect,  that  the  speech  of  the  wise  is 
more  interior,  and  fuller  of  the  variations  of  affection  and  of  the 
ideas  of  thoughts  ;2  the  speech  of  the  less  wise  is  more  exterior, 
and  less  full ;  and  the  speech  of  the  simple  is  still  more  exterior,' 
and  thence  consisting  of  words,  the  sense  of  which  is  to  be  gath- 
ered in  the  same  way  as  in  the  conversation  of  men.  There  is 
also  a  kind  of  speech  by  the  face,  terminating  in  somewhat  so- 
norous modified  by  ideas ;  another  kind  in  which  representatives 
of  heaven  are  mixed  with  the  ideas,  and  consisting  also  of  ideas 
made  visible  ;  another  by  gestures  corresponding  to  the  affections, 


1  That  in  angelic  speech  there  is  concord  with  harmonious  cadence,  n. 
164S,  1649,  7I9I- 

2  That  spiritual  or  angelic  speech  is  latent  in  man,  although  he  is  igno- 
rant of  it,  n.  4104.  That  the  ideas  of  the  internal  man  are  spiritual,  but  tliat 
man,  during  his  life  in  the  world,  perceives  them  naturally,  because  he 
then  tl.<nks  in  the  natural  principle,  n.  10236,  10237,  io55°-  That  man 
after  death  comes  into  his  interior  ideas,  n.  3226,  3342,  3343,  10568,  10604. 
That  those  ideas  then  form  his  speech,  n.  2470,  2478,  2479. 


148 


HE  A  VEN  AND  HELL. 


and  representing  tilings  similar  to  those  represented  by  their 
words ;  another  by  the  generals  of  affections  and  thoughts ;  an- 
other that  resembles  thunder  ;  and  others  besides. 

245.  The  speech  of  wicked  and  infernal  spirits  is  in  like  man- 
ner natural,  because  derived  from  their  affections,  but  from  evil 
affections,  and  the  filthy  ideas  thence  resulting,  which  the  angels 
hold  in  the  utmost  aversion.  The  language  of  hell  is  therefore 
the  opposite  to  that  of  heaven  ;  wherefore  the  wicked  cannot 
endure  angelic  speech,  nor  can  the  angels  endure  infernal  speech. 
Infernal  speech  affects  them  as  a  bad  odor  does  the  nostrils. 
The  speech  of  hypocrites,  who  are  able  to  assume  the  appear- 
ance of  angels  of  light,  is  like  that  of  angels  as  to  words,  but  as 
to  affections  and  consequent  ideas  of  thought,  it  is  diametrically 
opposite  ;  wherefore  their  speech,  when  its  interior  quality  is 
perceived  by  the  wise  angels,  is  heard  as  the  gnashing  of  teeth, 
and  strikes  the  listener  widi  horror. 


THE  SPEECH  OF  ANGELS  WITH  MAN. 

246.  When  angels  converse  with  man,  they  do  not  speak  in 
their  own,  but  in  the  man's  language,  and  also  in  others  with 
which  he  is  acquainted,  but  not  in  a  language  unknown  to  him. 
The  reason  is,  because  when  angels  speak  with  man,  they  turn 
themselves  to  him  and  conjoin  themselves  with  him,  and  this 
conjunction  causes  them  to  be  in  similar  thought ;  and  because 
man's  thought  coheres  with  his  memory,  and  from  it  flows  his 
speech,  therefore  each  is  in  the  same  language.  Besides,  when 
an  angel  or  spirit  comes  to  a  man,  and  by  turning  to  him  is  con- 
joined with  him,  he  comes  into  all  the  man's  memory  so  per- 
fectly, that  he  is  almost  led  to  believe  that  he  knows  of  himself 
what  the  man  knows,  even  the  languages  which  he  has  learned. 
I  have  conversed  with  the  angels  on  this  subject,  and  said  to  them, 
that  possibly  they  supposed  they  were  speaking  with  me  in  my 


HE  A  VEN  AND  HELL. 


149 


mother  tongue,  because  it  so  appeared  to  them  ;  when  yet  it  was 
not  they  who  spoke,  but  I ;  and  that  this  was  plain  from  the  fact 
that  angels  are  unable  to  utter  a  single  word  of  human  language, 
(n.  237)  ;  and  besides,  human  language  is  natural,  and  they  are 
Spiritual,  and  spiritual  beings  cannot  utter  anything  in  a  natural 
way.  The  angels  replied,  that  they  were  aware  that  their  con- 
junction with  man,  when  conversing  with  him,  is  with  his  spirit- 
ual thought ;  but  because  that  flows  into  his  natural  thought,  and 
his  natural  thought  coheres  with  his  memory,  therefore  the 
language  of  the  man  appears  to  them  as  their  own, — in  like 
manner  all  his  knowledge  ;  and  that  this  results  from  the  Lord's 
good  pleasure  that  such  a  conjunction,  and  as  it  were  insertion 
of  heaven  into  man,  should  take  place ;  but  that  the  state  of  man 
at  this  day  is  so  altered,  that  he  no  longer  has  such  conjunction 
with  angels,  but  with  spirits  who  are  not  in  heaven.  I  have  also 
conversed  with  spirits  on  this  same  subject ;  but  they  were  un- 
willing to  believe  that  it  is  the  man  who  speaks,  but  insisted  that 
they  speak  in  the  man  ;  also  that  the  man  does  not  know  what  he 
knows,  but  they  themselves ;  and  thus  that  all  things  which  the 
man  knows  are  derived  from  them.  I  endeavored  by  many  ar- 
guments to  convince  them  that  they  were  mistaken  ;  but  in  vain. 
Who  are  meant  by  spirits,  and  who  by  angels,  will  be  explained 
hereafter  when  the  world  of  spirits  is  treated  of. 

247.  Another  reason  why  angels  and  spirits  conjoin  themselves 
so  closely  with  man  as  not  to  know  but  that  everything  belonging 
to  him  is  theirs,  is,' because  the  conjunction  between  the  spiritual 
and  the  natural  world  with  man  is  such,  that  they  are  as  it  were 
one.  But  since  man  had  separated  himself  from  heaven,  it  was 
provided  by  the  Lord  that  there  should  be  angels  and  spirits  with 
every  man,  and  that  he  should  be  governed  by  them  from  the 
Lord.  It  is  on  this  account  that  there  is  so  close  a  conjunction 
between  them.  It  would  have  been  otherwise  if  man  had  not 
separated  himself  from  heaven  ;  for  then  he  might  have  been 
governed  by  the  Lord  by  means  of  a  common  influx  from  heaven, 
without  spirits  and  angels  adjoined  to  him.  But  this  subject  will 
be  particularly  considered  in  a  subsequent  part  of  the  work, 
when  treating  of  the  conjunction  of  heaven  with  man. 

248.  The  speech  of  an  angel  or  spirit  with  man  is  heard  as 


HEAVEN  AND  HELL. 


sonorously  as  the  speech  of  one  man  with  another ;  it  is  not, 
however,  heard  by  others  who  are  present,  but  by  himself  alone, 
because  the  speech  of  an  angel  or  spirit  fiows-in  first  into  man's 
thought,  and  by  an  internal  way  into  his  organ  of  hearing,  and 
thus  actuates  it  from  within  ;  whereas  the  speech  of  man  with 
man  flows  first  into  the  air,  and  by  an  external  way  into  his 
organ  of  hearing,  which  it  actuates  from  without.  Hence  it 
is  evident  that  the  speech  of  an  angel  or  spirit  with  man  is 
heard  in  the  man  ;  and,  since  it  affects  the  organs  of  hearing  as 
much  as  speech  from  without,  that  it  is  also  equally  sonorous. 
That  the  speech  of  an  angel  or  spirit  flows  down  from  within 
even  into  the  ear,  was  proved  to  me  by  its  effect  upon  the  tongue, 
into  which  it  also  flows,  producing  therein  a  slight  vibration,  but 
not  such  motion  as  takes  place  when  the  sound  of  speech  is  ar- 
ticulated into  words  by  the  man  himself. 

249.  But  to  speak  with  spirits  at  this  day  is  rarely  permitted, 
because  it  is  dangerous  for  the  spirits  then  know  that  thev  are 
present  with  man,  which  they  otherwise  do  not ;  and  evil  spirits 
are  of  such  a  nature  that  they  regard  man  with  deadly  hatred ; 
and  desire  nothing  more  than  to  destroy  him,  both  soul  and  body. 
This  also  they  accomplish  with  those  who  have  indulged  much 
in  fantasies,  so  as  to  remove  from  themselves  the  delights  suita- 
ble to  the  natural  man.  Yet  some  who  lead  a  solitary  life  occa- 
sionally hear  spirits  speaking  with  them,  and  without  danger; 
but  the  spirits  present  with  them  are  removed  at  intervals  by  the 
Lord,  lest  they  should  know  that  they  are  with  man  ;  for  most 
spirits  arc  not  aware  that  there  is  any  other  world  than  the  one 
wherein  they  dwell,  and  therefore  do  not  know  that  there  are 
men  elsewhere.  Wherefore  a  man  is  not  allowed  to  speak  with 
them  in  return,  for  in  that  case  they  would  know  it.  Peisons 
who  think  much  upon  religious  subjects,  and  are  so  intent  upon 
them  as  to  see  them  as  it  were  inwardly  in  themselves,  also  begin 

'Thai  man  is  able  to  converse  with  spirits  and  angels,  and  that  the  ancients 
frequently  did  so,  n.  67.  6S.  69.  7S4.  1634.  1636.  7S02.  That  in  some  earths 
angels  and  spirits  appear  in  a  human  form  and  speak  with  the  inhabitants, 
n.  10751,  10752;  but  that  in  this  earth  it  is  dangerous  to  discourse  with 
spirits  now,  unless  man  be  principled  in  a  true  faith,  and  be  led  by  the 
Lord,  n.  7S4,  943S,  10751. 


i 


HE  A  VEN  AND  HELL. 


l5* 


to  hear  spirits  speaking  with  them  ;  for  religious  subjects  of 
whatever  kind, — when  a  man  of  his  own  accord  dwells  upon 
them,  and  does  not  interrupt  the  current  of  his  thoughts  by  vari- 
ous uses  in  the  world, — penetrate  interiorly,  become  fixed  there, 
occupy  the  whole  spirit  of  the  man,  and  in  fact  enter  into  the 
spiritual  world  and  act  upon  the  spirits  who  dwell  there.  But 
such  persons  are  visionaries  and  enthusiasts,  and  believe  what- 
ever spirit  they  hear  to  be  the  Holy  Spirit,  when  yet  they  are  en- 
thusiastic spirits.  Such  spirits  see  falses  as  truths,  and  because 
they  see  them,  they  persuade  themselves  that  they  are  truths,  and 
infuse  the  same  persuasion  into  those  who  are  receptive  of  their 
influx.  And  because  those  spirits  began  also  to  persuade  to  the 
commission  of  evils,  and  were  even  obeyed,  therefore  they  were 
gradually  removed.  Enthusiastic  spirits  are  distinguished  from 
other  spirits  by  this  peculiarity,  that  they  believe  themselves  to 
be  the  Holy  Spirit,  and  their  sayings  divine.  They  do  not 
hurt  the  man  with  whom  they  communicate,  because  he  honors 
them  with  divine  worship.  I  have  also  several  times  conversed 
with  these  spirits  ;  and  on  such  occasions  the  wicked  principles 
and  motives  which  they  infused  into  their  worshipers  were  discov- 
ered.   They  dwell  together  at  the  left  in  a  desert  place. 

250.  But  to  speak  with  the  angels  of  heaven  is  granted  only 
to  those  who  are  in  truths  derived  from  good,  and  especially  to 
those  who  are  in  the  acknowledgment  of  the  Lord,  and  of  the 
Divine  in  I  lis  Human,  because  this  is  the  truth  wherein  the  hea- 
vens are  established.  -For,  as  was  shown  above,  the  Lord  is  the 
God  of  heaven,  n.  2  to  6  ;  the  Divine  of  the  Lord  makes  heaven, 
n.  7  to  12  :  the  Divine  of  the  Lord  in  heaven  is  love  to  Him  and 
charity  toward  the  neighbor  derived  from  Him,  n.  13  to  19:  the 
universal  heaven  in  one  complex  resembles  one  man  ;  in  like 
manner  every  society  of  heaven  and  every  angel  is  in  a  perfect  hu- 
man form,  derived  from  the  Divine  Human  of  the  Lord,  n.  ^9  to 
86.  From  which  it  is  evident,  that  to  speak  with  the  angels  of 
heaven  is  not  granted  to  any  but  those  whose  interiors  are  opened 
by  divine  truths  even  to  the  Lord  ;  for  the  Lord  flows  into  these 
with  man,  and  heaven  also  flows-in  with  the  Lord.  Divine 
truths  open  the  interiors  of  man,  because  he  was  so  created,  that 
he  may  be  an  image  of  heaven  as  to  his  internal  man,  and  an 


HE  A  VEN  AND  HELL. 


image  of  the  world  as  to  his  external  (n.  57)  ;  and  the  internal 
man  is  not  opened  except  by  divine  truth  proceeding  from  the 
Lord,  because  that  is  the  light  and  life  of  heaven,  (n.  126  to  140). 

251.  The  influx  of  the  Lord  Himself  with  man  is  into  his  fore- 
head, and  thence  into  the  whole  face,  because  the  forehead  of 
man  corresponds  to  his  love,  and  the  face  to  all  his  interiors.1 
The  influx  of  the  spiritual  angels  with  man  is  into  his  head  in 
every  direction,  from  the  forehead  and  temples  to  every  part 
which  covers  the  cerebrum, — because  that  region  of  the  head 
corresponds  to  intelligence.  But  the  influx  of  the  celestial  angels 
is  into  that  part  of  the  head  which  covers  the  cerebellum,  and 
which  is  called  the  occiput,  extending  from  the  ears  in  all  direc- 
tions even  to  the  back  of  the  neck. — for  that  region  corresponds 
to  wisdom.  The  speech  of  angels  with  man  always  enters  by 
those  ways  into  his  thoughts  ;  by  noting  which,  I  have  perceived 
what  angels  they  were  who  discoursed  with  me. 

252.  They  who  converse  with  the  angels  of  heaven,  see  also 
the  objects  which  exist  in  heaven,  because  they  see  bv  the  light 
of  heaven  in  which  their  interiors  are.  The  angels  also  see 
through  them  the  things  which  are  on  earth  ;2  for  with  them  hea- 
ven is  conjoined  to  die  world,  and  the  world  to  heaven.  For,  as 
was  said  above,  n.  246,  when  angels  turn  themselves  tc»  man, 
thev  conjoin  themselves  to  him  in  such  a  manner  that  tiiey  know 
no  other  than  that  the  things  which  belong  to  the  man  are  their 
own, — not  only  those  which  belong  to  his  speech,  but  also  those 
which  belong  to  his  sight  and  hearing.  .Man  also,  ;n  his  turn, 
knows  no  other  than  that  the  things  which  flow-in  through  the 
angels  are  his  own.  Such  was  the  conjunction  which  existed  be- 
tween the  angels  of  heaven  and  the  most  ancient  people  on  this 
earth,  whose  times  therefore  were  called  the  golden  age.  Be 


1  That  the  forehead  corresponds  to  celestial  love,  and  thence,  in  the 
Word,  signifies  that  love,  n.  9936.  That  the  face  corresponds  to  the  inte- 
riors of  man.  which  are  of  the  thought  and  affection,  n.  156S.  29SS.  2989, 
3(131.  4796.  4797.  4S00.  5165.  516S,  5695.  9306.  That  the  face  also  is  formed  to 
correspondence  with  the  interiors,  n.  4791  to  4S05.  5695.  That  hence  the 
face,  in  the  Word,  signifies  the  interiors,  n.  1999.  2434,  35*7-  40°6-  479°- 

*  That  spirits  can  see  nothing  through  man  which  is  it  Jiis  solar  world, 
but  that  they  have  seen  through  my  ey  es,  and  the  reasoi  »-hy,  n.  1SS0. 


ILEA  YEN  AND  HELL. 


^53 


cause  the)'  acknowledged  the  Divine  under  a  human  form,  that 
is,  the  Lord,  they  conversed  with  the  angels  of  heaven  as  with 
their  kindred,  and  the  angels  in  turn  conversed  with  them  as 
with  theirs  ;  and  in  them  heaven  and  the  world  formed  a  one. 
But  after  those  times,  man  removed  himself  further  and  further 
from  heaven,  by  loving  himself  more  than  the  Lord,  and  the 
world  more  than  heaven  ;  in  consequence  of  which  he  began  to 
be  sensible  of  the  delights  of  self-love  and  the  love  of  the  world 
separate  from  the  delights  of  heaven,  and  at  last  to  such  a  degree 
that  he  became  ignorant  of  any  other  delight.  Then  his  interi- 
ors, which  had  been  open  to  heaven,  were  closed,  and  his  exteri- 
ors were  opened  to  the  world.  And  whenever  this  takes  place, 
man  is  in  light  as  to  all  things  belonging  to  the  world,  but  in 
thick  darkness  as  to  all  things  belonging  to  heaven. 

253.  Since  those  times  it  has  rarely  happened  that  any  one  has 
conversed  with  the  angels  of  heaven  ;  but  some  have  conversed 
with  spirits  who  were  not  in  heaven.  For  the  interiors  and  ex- 
teriors of  man  are  either  turned  to  the  Lord  as  their  common 
centre  (n.  124),  or  to  self,  that  is,  backward  from  the  Lord. 
Those  which  are  turned  to  the  Lord,  are  also  turned  to  heaven, 
but  those  which  are  turned  to  self,  are  also  turned  to  the  world ; 
those  which  are  turned  to  the  world,  can  with  difficulty  be  ele- 
vated ;  nevertheless  they  are  elevated  by  the  Lord  as  far  as  possi- 
ble, through  a  change  of  the  love,  which  is  effected  by  means  of 
truths  from  the  Word. 

•  254.  I  have  been  informed  in  what  manner  the  Lord  spoke 
with  the  prophets,  through  whom  the  Word  was  given.  He  did 
not  speak  with  them  as  with  the  ancients,  by  an  influx  into  their 
interiors,  but  by  spirits  sent  to  them,  whom  the  Lord  filled  with 
His  aspect,  and  thus  inspired  with  words  which  they  dictated  to 
the  prophets  ;  so  that  it  was  not  influx,  but  dictation.  And  since 
the  words  came  forth  immediately  from  the  Lord,  therefore  every 
one  of  them  is  filled  with  the  Divine,  and  contains  in  it  an  internal 
sense  of  such  a  nature,  that  the  angels  in  heaven  understand  the 
words  in  a  celestial  and  spiritual  sense,  while  men  understand 
them  in  a  natural  sense.  Thus  the  Lord  has  conjoined  heaven 
and  the  world  by  means  of  the  Word.  In  what  manner  spirits 
are  filled  with  the  Divine  from  the  Lord  by  aspect,  has  also  been 
20  o* 


•54 


HEAVEN  AND  HELL. 


shown  me.  The  spirit  filled  with  the  Divine  from  the  Lord, 
does  not  know  but  that  he  is  the  Lord,  and  that  the  Divine  is 
what  speaks, — which  state  continues  until  he  has  delivered  his 
communication  :  afterward  he  perceives  and  acknowledges  that 
he  is  a  spirit,  and  that  he  did  not  speak  from  himself  but  from 
the  Lord.  Such  being  the  state  of  the  spirits  who  spoke  with 
the  prophets,  therefore  it  is  said  by  them,  that  Jehovah  spoke. 
The  spirits  also  called  themselves  Jehovah,  as  may  be  manifest,  ' 
not  only  from  the  prophetical,  but  also  from  the  historical  parts 
of  the  Word. 

255.  That  the  nature  of  the  conjunction  of  angels  and  spirits 
with  man  may  be  known,  it  is  permitted  to  relate  some  particu- 
lars worthy  of  being  mentioned,  which  may  tend  to  illustrate  and 
confirm  the  subject,  When  angels  and  spirits  turn  themselves  to 
a  man,  it  appears  to  them  that  his  language  is  their  own,  and  that 
thev  have  no  other  language  ;  because  they  are  then  in  the  man's 
language,  and  not  in  their  own,  which  thev  do  not  even  remem- 
ber. But  as  soon  as  thev  turn  themselves  awav  from  the  man, 
they  are  in  their  own  angelic  and  spiritual  language  again,  and 
know  nothing  whatever  of  the  man's.  The  like  has  occurred  to 
myself.  When  I  have  been  in  company  with  angels,  and  in  a 
state  similar  to  theirs,  I  have  conversed  with  them  in  their  lan- 
guage, and  neither  knew  nor  remembered  anything  of  my  own  ; 
but  as  soon  as  I  left  them,  I  was  in  my  own  language.  It  is  also 
worthy  of  mention,  that  when  angels  and  spirits  turn  themselves 
to  a  man,  they  can  converse  with  him  at  any  distance.  They  have 
conversed  with  me  when  they  were  afar  off,  and  their  speech 
sounded  as  loud  as  when  they  were  near ;  but  when  they  turn 
themselves  from  the  man,  and  speak  one  with  another,  not  a 
syllable  of  what  they  say  is  heard  by  him,  even  though  it  be 
spoken  close  to  his  ear.  Hence  it  was  made  manifest  to  me  that 
all  conjunction  in  the  spiritual  world  is  according  to  the  degree 
in  which  individuals  turn  toward  each  other.  It  deserves  further 
to  be  mentioned,  that  many  spirits  can  converse  with  a  man  at 
the  same  time,  and  the  man  with  them  ;  for  they  send  one  of 
their  number  to  the  man  with  whom  they  wish  to  converse,  and 
this  emissary  spirit  turns  himself  to  the  man,  and  the  other  spir- 
its turn  to  their  emissary,  and  in  this  way  they  concentrate  their 


HEAVEN  AND  HELL. 


'55 


thoughts,  which  the  emissary  spirit  utters.  That  spirit  knows 
not,  at  the  time,  but  that  he  speaks  from  himself ;  neither  do  they 
know  but  that  they  speak  from  themselves.  Thus  the  conjunc- 
tion of  many  with  one,  is  effected  by  the  turning  of  the  parties 
toward  each  other.1  But  concerning  these  emissary  spirits  who 
are  also  called  subjects,  and  the  communication  effected  through 
them,  more  will  be  said  in  what  follows. 

256.  It  is  not  allowed  any  angel  or  spirit  to  speak  with  man 
fiom  his  own  memory,  but  only  from  the  man's  ;  for  angels  and 
spirits  have  memory  as  well  as  men.  If  a  spirit  should  speak 
with  a  man  from  his  own  memory,  the  man  would  not  then 
know  but  that  the  spirit's  thoughts  were  his  own,  when  yet  they 
are  not.  It  would  be  like  the  seeming  recollection  of  a  thing 
which  the  man  never  heard  or  saw.  That  such  is  the  case,  has 
been  given  me  to  know  from  experience.  Hence  the  opinion 
held  bv  some  of  the  ancients,  that  after  some  thousands  of  years 
they  should  return  into  their  former  life,  and  into  all  its  acts,  and 
that  indeed  they  actually  had  so  returned.  They  believed  so,  be- 
cause occasionally  there  occurred  to  them,  as  it  were,  a  recollec- 
tion of  things  which  yet  they  never  saw  or  heard.  This  appear- 
ance was  produced  by  an  influx  of  spirits  from  their  own  memory 
into  the  ideas  of  men's  thought. 

257.  There  are  also  certain  spirits,  called  natural  and  corporeal 
spirits,  who,  when  they  come  to  a  man,  do  not  conjoin  themselves 
with  his  thought  like  other  spirits,  but  enter  into  his  body,  and 
take  possession  of  all  his  senses,  and  speak  through  his  mouth,  and 
act  by  his  members, — not  knowing  at  the  time  but  that  all  things 
belonging  to  the  man  are  their  own.  These  are  the  spirits  that 
obsess  man.  But  they  have  been  cast  into  hell  by  the  Lord,  and 
thus  altogether  removed  ;  so  that  there  are  no  such  obsessions  at 
the  present  day.2 


1  That  the  spirits  sent  from  societies  of  spirits  to  other  societies  are 
called  subjects,  n.  4403,  5856.  That  communications  in  the  spiritual  world 
are  effected  by  such  emissary  spirits,  n.  4403,  5846,  59S3.  That  a  spirit, 
A'hen  he  is  sent  out  and  acts  as  a  subject,  does  not  think  from  himself,  but 
from  those  who  sent  him,  n.  5985.  59S6,  59S7. 

•  That  external  obsessions,  or  those  of  the  body,  do  not  exist  at  tl  is  day, 
as  formerly,  n.  19S3;  but  that  at  this  day  internal  obsessions,  which  are  of 


156  HEAVEN  AND  HELL. 


WRITINGS  IN  HEAVEN. 

258.  Since  the  angels  have  speech,  and  their  speech  consists 
of  words,  it  follows  that  they  have  writings  also,  and  that  they 
express  their  sentiments  by  writing  as  well  as  by  speaking. 
Sometimes  sheets  of  paper  have  been  sent  me  covered  with 
writing,  some  of  which  were  exactly  like  manuscripts,  and  oth- 
ers like  printed  sheets  in  the  world.  I  could  also  read  them  in 
like  manner ;  but  it  was  not  allowed  me  to  draw  from  them  more 
than  one  or  two  ideas,  because  it  is  not  according  to  divine 
order  for  a  man  to  be  instructed  from  heaven  by  writings,  but 
by  the  Word,  since  communication  and  conjunction  of  heaven 
with  the  world,  and  thus  of  the  Lord  with  man,  is  effected  by 
means  of  the  Word  alone.  That  papers  written  in  heaven  ap- 
peared also  to  the  prophets,  is  evident  from  Ezekiel :  M  When  I 
looked,  behold  a  hand  put  forth  by  a  spirit  unto  me;  and  a  roll 
of  a  book  was  therein ;  and  he  spread  it  before  me :  it  was 
written  on  the  front  aitd  o?i  the  back"  chap.  ii.  9,  10 ;  and  in 
the  Apocalypse  :  "/  saw  at  the  right  hand  of  Him  who  sat  on 
the  throne,  a  book  written  within  and  on  the  back  side,  scaled 
with  seven  seals.""  Rev.  v.  1. 

259.  That  there  should  be  writings  in  heaven  was  provided  by 
the  Lord  for  the  sake  of  the  Word  ;  for  the  Word  in  its  essence 
is  divine  truth,  from  which  both  men  and  angels  derive  all 
heavenly  wisdom  ;  for  it  was  dictated  by  the  Lord,  and  what  is 
dictated  by  the  Lord  passes  through  all  the  heavens  in  order,  and 
terminates  with  man.  Hence  it  is  accommodated  both  to  the 
wisdom  of  angels  and  the  intelligence  of  men.    Therefore  the 


the  mind,  are  more  numerous  than  formerly,  n.  1983,  4793.  That  man  is 
obsessed  interiorly,  when  he  has  filthy  and  scandalous  thoughts  concern- 
ing God  and  his  neighbor,  and  when  he  is  only  withheld  from  publishing 
them  by  external  bonds,  which  relate  to  the  fear  of  the  loss  of  reputation, 
of  honor,  of  gain,  to  the  dread  of  the  law,  and  to  the  loss  of  life,  n.  5990. 
Concerning  the  diabolical  spirits  who  chiefly  obsess  the  interiors  of  man, 
n.  4793.  Concerning  the  diabolical  spirits  who  are  desirous  to  obsess  the 
exteriors  of  man,  but  are  shut  up  in  hell,  n.  2752,  5990. 


HBA  VEN  AND  HELL. 


*57 


angels  have  the  Word,  and  read  it  just  as  men  do  on  earth. 
They  also  preach  from  it,  and  derive  their  doctrinals  thence,  (n. 
221).  The  Word  is  the  same  in  heaven  as  on  earth  ;  only  its 
natural  sense,  which  is  that  of  the  letter  with  us,  is  not  in  heaven, 
but  the  spiritual  which  is  its  internal  sense.  What  this  sense  is, 
may  be  seen  in  the  small  work  on  the  White  Horse  mentioned 
in  the  Apocalypse. 

260.  A  bit  of  paper  was  once  sent  me  from  heaven,  on  which 
were  written  only  a  few  words  in  the  Hebrew  character  ;  and  I 
was  told  that  every  letter  involved  arcana  of  wisdom,  and  that 
those  arcana  were  contained  in  the  inflexions  and  curvatures  of 
the  letters,  and  thence  likewise  in  the  sounds.  From  this  was 
made  plain  to  me  the  meaning  of  the  Lord's  words :  "  Verily  I 
say  unto  y on,  till  heaven  and  eai-th  pass,  otie  iota  or  little  horn 
shall  not  pass  from  the  law"  Matt.  v.  18.  That  the  Word 
is  divine  as  to  every  tittle  thereof,  is  also  known  in  the  church. 
But  where  the  Divine  lies  concealed  in  every  tittle,  is  not  yet 
known ;  wherefore  it  shall  be  declared.  The  writing  in  the 
inmost  heaven  consists  of  various  inflected  and  circumflected 
forms  ;  and  the  inflexions  and  circumflexions  are  according  to  the 
form  of  heaven.  By  these  the  angels  express  the  arcana  of  their 
wisdom,  many  of  which  cannot  be  expressed  in  words  ;  and, 
what  is  wonderful,  the  angels  are  skilled  in  such  writing  without 
being  taught.  It  is  implanted  in  them  like  their  speech,  (con- 
cerning which  see  n.  236)  ;  wherefore  this  writing  is  heavenly 
writing.  The  reason  that  it  is  inherent  in  the  angels,  is,  because 
all  extension  of  their  thoughts  and  affections,  and  thence  all  com- 
munication of  their  intelligence  and  wisdom,  proceeds  according 
to  the  form  of  heaven,  (n.  201)  ;  hence  their  writing  flows  into 
that  form.  I  was  told  that  the  most  ancient  people  on  this  earth 
wrote  in  the  same  manner  before  the  invention  of  letters  ;  and 
that  it  was  transferred  into  the  letters  of  the  Hebrew  language, 
which,  in  ancient  times,  were  all  inflected.  Not  one  of  them 
had  the  square  form  in  use  at  this  day.  Hence  it  is  that  things 
divine  and  the  arcana  of  heaven  are  contained  even  in  the  iotas, 
apexes,  and  tittles  of  the  Word. 

261.  This  kind  of  writing,  by  means  of  characters  of  a  hea- 
venly form,  is  ir  use  in  the  inmost  heaven  where  they  excel  all 


HEA  VEN  AND  HELL. 


others  in  wisdom.  By  those  characters  they  express  the  affections 
from  which  their  thoughts  flow  and  follow  in  order  according  to 
the  subject  treated  of.  Hence  those  writings  involve  arcana 
which  no  thought  can  exhaust.  I  have  also  been  permitted  to 
see  them.  But  there  are  no  such  writings  in  the  inferior  heavens 
The  wiitings  there  are  like  those  in  the  world,  in  similar  letters, 
yet  not  intelligible  to  man  because  they  are  in  angelic  language, 
which  has  nothing  in  common  with  human  languages,  (n.  237)  ; 
for  by  the  vowels  they  express  affections,  by  the  consonants,  the 
ideas  of  thought  proceeding  from  those  affections,  and  by  the  words 
composed  of  both,  the  meaning  they  wish  to  convey,  (see  above, 
n.  234,  241).  This  kind  of  writing  also  involves  in  a  few  words 
more  than  a  man  can  record  in  several  pages.  I  have  seen  writings 
of  this  kind  also.  In  this  manner  they  have  the  Word  written 
in  the  inferior  heavens  ;  and  in  the  inmost  heaven  they  have  it 
written  in  heavenly  characters. 

262.  It  is  worthy  of  remark,  that  writings  in  the  heavens  flow 
naturally  from  the  very  thoughts  of  the  angels,  and  are  executed 
so  easily,  that  it  is  as  if  thought  threw  itself  upon  paper.  The 
hand  does  not  hesitate  in  the  choice  of  any  word,  because  the 
words  thev  speak  as  well  as  those  they  write,  correspond  to  the 
ideas  of  their  thought ;  and  all  correspondence  is  natural  and 
spontaneous.  There  are  also  writings  in  the  heavens  without  the 
assistance  of  the  hand,  from  mere  correspondence  of  the  thoughts  ; 
but  these  are  not  permanent. 

263.  I  have  also  seen  wi  kings  from  heaven  consisting  merely  of 
numbers  written  in  order  and  in  a  scries,  exactly  like  writings  com- 
posed of  letters  and  words  ;  and  I  was  informed  that  this  writing 
is  from  the  inmost  heaven,  and  that  their  heavenly  writing, 
treated  of  above,  (n.  260,  261),  takes  the  form  of  numbers  before 
the  angels  of  an  inferior  heaven,  when  the  thought  from  it  flows 
down  thithc-i  ;  and  that  this  numerical  writing  in  like  manner 
involves  arcana,  some  of  which  can  neither  be  comprehended  by 
thought  nor  expressed  by  words.  For  all  numbers  have  their 
correspondence,  and  a  signification  according  to  their  correspond- 
ence, the  same  as  words ;'  vet  with  this  difference,  that  numbers 

1  That  all  numbers,  in  the  Word,  signify  things,  n.  4S2,  4S7.  647.  648, 
755.  813,  1963,  19SS,  2075,  2252,  3252,  4264.  4670,  6175,  948S.  965.;,  10J17. 


HEA  VEN  AND  HELL. 


159 


involve  general  ideas,  and  words  particular  ones ;  and  since  one 
general  idea  involves  innumerable  particulars,  it  follows  that 
numerical  writing  involves  more  arcana  than  alphabetical.  From 
these  things  it  was  made  evident  to  me  that  numbers  in  the 
Word,  as  well  as  words,  signify  things.  What  the  simple  num- 
bers signify,  as  2,  3,  4,  5,  6,  7,  8,  9,  10,  12  ;  and  what  the  com- 
pound, as  20,  30,  50,  70,  100,  144,  1000,  10000,  12000,  and 
others,  may  be  seen  in  the  Arcana  Ccelestia,  where  they  are 
treated  of.  In  the  numerical  writing  in  heaven,  that  number  is 
always  placed  first,  on  which  the  following  numbers  depend  as 
on  their  subject ;  for  that  number  is  as  it  were  the  index  of  the 
subject  treated  of,  and  from  that  number  those  which  follow 
derive  their  specific  determination  to  the  subject. 

264.  They  who  know  nothing  about  heaven,  and  do  not  wish 
to  have  any  other  idea  concerning  it  than  as  of  a  purely  atmo- 
spherical region,  in  which  the  angels  fly  about  as  intellectual 
minds  destitute  of  the  sense  of  hearing  and  sight,  are  unable  to 
conceive  that  they  have  speech  and  writing ;  for  they  place  the 
existence  of  everything  real  in  material  nature.  Nevertheless, 
the  things  which  exist  in  heaven  are  as  real  as  those  in  the  world  ; 
and  the  angels  who  are  there  possess  everything  useful  for  life, 
and  conducive  to  wisdom. 


THE  WISDOM  OF  THE  ANGELS  OF  HEAVEN. 

265.  The  nature  of  angelic  wisdom  can  scarcely  be  compre- 
hended, because  it  so  far  transcends  human  wisdom  as  to  pre- 
clude all  comparison  ;  and  what  is  thus  transcendent  appears  to 


10253.  Shown  from  heaven,  n.  4495,  5265.  That  numbers  multiplied 
signify  similar  things  with  the  simple  numbers  from  which  they  result  by 
multiplication,  n.  5291,  5335,  5708,  7973.  That  the  most  ancient  people 
had  heavenly  arcana  in  numbers,  forming  a  kind  of  computation  of  things 
relating  to  the  church,  n.  575. 


i6o 


HEAVEN  AND  HELL. 


be  nothing.  Besides,  some  of  the  truths  that  must  be  employed 
in  describing  it,  are  as  yet  unknown  ;  and  truths  before  the}'  are 
known,  are  like  shadows  in  the  understanding,  which  render 
obscure  the  real  nature  of  the  subject  thought  of.  Nevertheless, 
these  unknown  truths  may  be  known  and  comprehended,  pro- 
vided the  mind  take  delight  in  such  knowledge  ;  for  delight  car- 
ries  light  with  it,  because  it  proceeds  from  love ;  and  light  from 
heaven  shines  on  those  who  love  the  things  pertaining  to  divine 
and  heavenly  wisdom,  and  they  receive  illustration. 

266.  What  the  wisdom  of  the  angels  is  may  be  concluded  from 
the  fact  that  they  dwell  in  the  light  of  heaven,  and  the  light  of 
heaven  in  its  essence  is  divine  truth,  or  divine  wisdom  ;  and  this 
light  enlightens  at  the  same  time  their  internal  sight,  which  is 
that  of  the  mind,  and  their  external  sight  which  is  that  of  the 
eyes.  (That  the  light  of  heaven  is  divine  truth,  or  divine  wis- 
dom, may  be  seen  above,  n.  126  to  133).  The  angels  also  dwell 
in  the  heat  of  heaven,  which  in  its  essence  is  divine  good,  or  di- 
vine love,  from  which  they  derive  the  affection  and  desire  of  be- 
coming wise.  (That  the  heat  of  heaven  is  divine  good,  or  divine 
love,  may  be  seen  above,  n.  133  to  140).  That  the  angels  are 
in  wisdom  to  such  a  degree  that  they  may  be  called  wisdoms, 
may  be  concluded  from  the  fact  that  all  their  thoughts  and  affec- 
tions flow  according  to  the  heavenly  form,  which  is  the  form 
of  divine  wisdom  ;  and  that  their  interiors  which  receive  wis- 
dom, are  arranged  in  that  form.  (That  the  thoughts  and  affec- 
tions of  the  angels  flow  according  to  the  form  of  heaven,  and 
consequently  also  their  intelligence  and  wisdom,  may  be  seen 
above,  n.  201  to  212).  That  the  angels  possess  superior  wisdom, 
is  further  evident  from  this  circumstance,  that  their  speech  is  the 
speech  of  wisdom,  for  it  flows  immediately  and  spontaneously 
from  thought,  as  thought  flows  from  affection ;  so  that  their 
speech  is  thought  and  affection  in  an  external  form.  Hence  no- 
thing withdraws  them  from  the  divine  influx,  and  no  extraneous 
ideas  enter  their  thoughts,  as  is  the  case  with  man  while  he  is 
speaking.  (That  the  .  speech  of  angels  is  that  of  their  thought 
and  affection,  may  be  seen,  n.  234  to  245).  Another  circum- 
stance also  conspires  to  exalt  the  wisdom  of  the  angels,  and  that 
is,  that  all  things  which  they  see  with  their  eyes  and  perceive  by 


HE  A  VEN  AND  HELL. 


l6< 

0 


their  senses,  are  in  agreement  with  their  wisdom,  because  they 
are  correspondences,  and  thence  forms  representative  of  such 
things  as  belong  to  wisdom.  (That  all  things  which  appear  in 
the  heavens  correspond  with  the  interiors  of  the  angels,  and  are 
representations  of  their  wisdom,  may  be  seen  above,  n.  170  to 
1S2).  Besides,  the  thoughts  of  the  angels  are  not  bounded  and 
confined  by  ideas  derived  from  space  and  time,  like  human 
thoughts  ;  for  spaces  and  times  belong  to  nature,  and  the  things 
proper  to  nature  withdraw  the  mind  from  spiritual  things,  and 
hinder  the  extension  of  intellectual  vision.  (That  the  ideas  of 
angels  derive  nothing  from  time  and  space,  and  thus  are  not  lim- 
ited like  those  of  men,  may  be  seen  above,  n.  162  to  169,  and  191 
to  199).  Neither  are  the  thoughts  of  the  angels  drawn  downward 
to  things  terrestrial  and  material,  nor  interrupted  by  cares  about 
the  necessaries  of  life  ;  consequently  they  are  not  withdrawn  by 
them  from  the  delights  of  wisdom,  like  the  thoughts  of  men  in  the 
world.  For  all  things  are  given  them  gratis  by  the  Lord  ;  they 
are  clothed  gratis,  they  are  fed  gratis,  they  have  habitations  gratis, 
(n.  1S1  to  190)  ;  and  moreover  they  are  gifted  with  delights  and 
pleasures  according  to  their  reception  of  wisdom  from  the  Lord. 
These  observations  are  made,  that  it  may  be  known  whence  the 
angels  have  such  exalted  wisdom.1 

267.  The  reason  tiiat  angels  are  capable  of  receiving  such 
wisdom,  is  because  their  interiors  are  open  ;  and  wisdom,  like 
every  perfection,  increases  toward  the  interiors,  thus  according 
to  the  degree  in  which  they  are  opened.2    There  are  three  de- 

1  That  the  wisdom  of  angels  is  incomprehensible  and  ineffable,  n.  2795, 
2796,  2S02,  3314,  3404,  3405,  9094,  9176. 

2  That  so  far  as  man  is  elevated  from  things  external  toward  interior 
things,  so  far  he  comes  into  light  and  intelligence,  n.  6183,  6313.  That 
there  is  an  actual  elevation,  n.  7816,  10330.  That  elevation  from  things 
external  to  things  interior  is  like  elevation  out  of  a  mist  into  light,  n. 
4598.  That  exterior  things  are  more  remote  from  the  Divine  in  man,  and 
are  therefore  respectively  obscure,  n.  6451 ;  and  also  respectively  confused, 
u.  996,  3S55.  That  interior  things  are  more  perfect,  because  nearer  to  the 
Divine,  n.  5146,  5147.  That  in  what  is  internal  there  are  thousands  and 
thousandsof  thingswhich  appearexternally  as  one  general  thing,  n.  5707. 
That  hence  thought  and  perception  are  clearer  in  proportion  as  they  are 
interior,  n.  5920. 

21 


162 


HE  A  VEN  AND  HELL. 


grees  of  life  with  every  angel,  which  correspond  to  the  three  hea- 
vens, (sec  n.  29  to  40).  They  with  whom  the  first  degree  is 
open,  are  in  the  first  or  ultimate  heaven  ;  they  with  whom  the 
second  degree  is  open,  are  in  the  second  or  middle  heaven  ;  but 
they  with  w  hom  the  third  degree  is  ojDen,  are  in  the  third  01  in- 
most heaven.  The  wisdom  of  the  angels  in  the  heavens  is  ac- 
cording to  these  degrees.  Hence  the  wisdom  of  the  angelr  of 
the  inmost  heaven  immensely  transcends  the  wisdom  of  thcic  of 
the  middle  heaven,  and  the  wisdom  of  these  immensely  trans- 
cends that  of  the  angels  of  the  ultimate  heaven.  (See  above,  n. 
209,  210;  and  on  the  nature  of  degrees,  n.  38).  Such  distinc- 
tion exists,  because  the  things  which  are  in  a  superior  degree  are 
particulars,  and  those  in  an  inferior  degree  are  generals,  and  gen- 
erals include  particulars.  Particulars,  in  respect  to  generals,  are 
as  thousands  or  myriads  to  one  ;  and  so  is  the  wisdom  of  the  an- 
gels of  a  superior  heaven,  compared  with  that  of  the  angels  ot  an 
inferior  heaven.  But  still  the  wisdom  of  these  latter  transcends 
the  wisdom  of  man  in  the  same  proportion  ;  for  man  is  in  a  body 
and  its  sensuals,  and  the  corporeal  sensual  tilings  of  man  are  in  the 
lowest  degree.  Hence  it  is  evident  what  kind  of  wisdom  they  pos- 
sess, who  think  from  things  sensual,  and  are  called  sensual  men  ; 
in  truth  they  have  no  wisdom  at  all,  but  only  science.1    It  is  quite 

1  That  the  sensual  principle  is  the  ultimate  of  the  life  of  man.  and  that 
it  adheres  to,  and  inheres  in,  his  corporeal  principle,  n.  5077,  57(17.  9212, 
9216,  9331,  9730.  That  he  is  called  a  sensual  man  who  judges  and  con- 
cludes about  all  things  from  the  senses  of  the  body,  and  who  believes 
nothing  but  what  he  can  see  with  his  eyes  and  touch  with  his  hands,  n. 
5094.  7693.  That  such  a  man  thinks  in  externals,  and  not  interiorly  in 
himself,  n.  50S9.  5094.  6564.  7693.  That  his  interiors  are  closed,  so  that 
he  sees  nothing  therein  of  spiritual  truth,  n.  6564.  6844,  6S45.  In  a  word, 
that  he  is  in  gross  natural  light,  and  therefore  perceives  nothing  which  is 
from  the  light  of  heaven,  n.  6201,  6310,  6564,  6S44,  6845,  659S.  6612.  6614, 
6622.  6624.  That  interiorly  he  is  in  contrariety  to  those  things  which 
relate  to  heaven  and  the  church,  n.  6201,  6316,  6S44.  6S45,  694S,  6949. 
That  the  learned,  who  have  confirmed  themselves  against  the  truths  Ol 
the  church,  become  of  such  a  character,  n.  6316.  That  sensual  men  are 
more  cunning  and  malicious  than  others,  n.  7693,  10236.  That  thej  rea- 
son sharply  and  cunningly,  but  from  the  corporeal  memory,  in  which  the} 
place  all  intelligence,  n.  195,  196,  5700.  10236;  and  that  they  reason  from 
the  fallacies  of  the  senses,  n.  50S4,  6948,  6949,  7693. 


HE  A  VEN  AND  HELL. 


otherwise  with  those  who  elevate  their  thoughts  above  the  things 
of  sense,  and  especially  with  those  whose  interiors  are  open  even 
into  the  light  of  heaven. 

268.  How  great  the  wisdom  of  the  angels  is,  may  be  further 
evident  from  the  fact,  that  in  the  heavens  there  is  a  communica- 
tion of  all  things, — the  intelligence  and  wisdom  of  one  being 
communicated  to  another.  Heaven  is  a  communion  of  all  good 
things,  because  heavenly  love  wills  that  what  is  its  own  should 
be  another's ;  consequently  no  one  in  heaven  perceives  his  own 
good  in  himself  as  good,  unless  it  be  also  in  another.  Thence 
also  is  the  happiness  of  heaven.  The  angels  derive  from  the  Lord 
this  disposition  to  communicate,  for  such  is  the  nature  of  the 
Divine  Love.  That  there  is  such  communication  in  the  heavens, 
has  also  been  given  me  to  know  by  experience.  Certain  simple 
spirits  were  once  taken  up  into  heaven  ;  and  when  there,  they 
came  also  into  angelic  wisdom,  and  then  understood  things  which 
they  could  not  comprehend  before,  and  spoke  such  things  as  they 
were  unable  to  utter  in  their  former  state. 

269.  The  wisdom  of  angels  is  such  as  cannot  be  described  in 
words,  but  can  only  be  illustrated  by  some  general  observations. 
Angels  can  express  by  a  single  word,  what  man  cannot  express 
by  a  thousand.  And  besides,  there  are  innumerable  things  in 
one  angelic  word,  which  cannot  be  expressed  at  all  by  the  words 
of  human  language  ;  for  in  every  single  word  spoken  by  angels, 
there  are  contained  arcana  of  wisdom  in  continuous  connection, 
which  human  knowledge  can  never  reach.  The  angels  supply, 
by  the  tone  of  the  voice,  what  they  do  not  fully  express  by  words, 
and  in  that  tone  there  is  contained  the  affection  of  the  things 
spoken  of  in  their  proper  order ;  for, — as  was  said  above,  n.  236, 
241, — they  express  affections  by  sounds,  and  the  ideas  of  thought 
derived  from  affections,  by  words.  Hence  it  is  that  the  things 
heard  in  heaven  are  said  to  be  ineffable.  The  angels  can  like- 
wise relate  in  a  few  words  the  entire  contents  of  any  book;  and 
infuse  into  every  word  such  things  as  elevate  to  interior  wisdom  ; 
for  their  speecn  is  such  that  its  sounds  harmonize  with  their  affec- 
tions, and  every  word,  with  their  ideas.  Their  words,  too,  are 
varied,  bv  an  infinity  of  methods,  according  to  the  series  of 
things  emDraced  within  the  compass  of  their  thought.    The  in- 


164 


HE  A  VEN  AND  HELL. 


terior  angels  can  also  discover  the  whole  life  of  a  speakei  from 
the  tone  of  his  voice  coupled  with  a  few  expressions ;  for  from 
the  sound,  variegated  by  the  ideas  expressed  in  words,  they  per- 
ceive his  ruling  love,  on  which  is  inscribed,  as  it  were,  every 
particular  of  his  life.1  From  these  considerations  it  is  evident 
what  the  wisdom  of  the  angels  is.  Their  wisdom,  in  compari- 
son with  human  wisdom,  is  as  a  myriad  to  one, — comparatively 
as  the  moving  forces  of  the  whole  body,  which  are  innumerable, 
are  to  the  action  resulting  from  them,  wherein  to  human  sense 
they  appear  as  one  ;  or  as  the  thousand  things  pertaining  to  an 
object  as  seen  through  a  perfect  microscope,  to  the  one  obscure 
thing  which  it  appears  to  the  naked  eye.  To  illustrate  the  sub- 
ject by  an  example :  An  angel  from  his  wisdom  explained  re- 
generation, and  made  known  arcana  concerning  it  in  their  order 
even  to  some  hundreds,  filling  each  one  with  ideas  which  con- 
tained arcana  still  more  interior, — and  this  from  beginning  to 
end  ;  for  he  explained  how  the  spiritual  man  is  conceived  anew, 
is  carried  as  it  were  in  the  womb,  is  born,  grows  up,  and  is  suc- 
cessively perfected.  He  said  that  he  could  increase  the  number 
of  arcana  even  to  some  thousands ;  and  that  he  had  only  men- 
tioned those  concerning  the  regeneration  of  the  external  man, 
and  that  there  were  innumerably  more  concerning  the  regenera- 
tion of  the  internal.  From  this  and  other  similar  examples 
which  I  have  heard  from  the  angels,  it  was  made  manifest  to  me 
how  great  is  their  wisdom,  and  how  great,  respectively,  the 
ignorance  of  man  ;  for  he  scarcely  knows  what  regeneration  is, 
and  is  unacquainted  with  a  single  step  of  its  progression  while 
being  regenerated. 

1  That  what  rules,  or  has  universal  dominion  with  man,  is  in  every  par- 
ticular of  his  life,  and  thus  in  all  and  everything  of  his  affection  and 
thought,  n.  4459,  5949,  6159,  6571,  7648,  8067,  S853  to  8858.  That  the 
quality  of  man  is  such  as  his  ruling  love  is,  n.  918,  1040,  SS58;  illustrated 
bv  examples,  n.  SS54,  SS57.  That  what  reigns  universally  constitutes  the 
life  of  the  spirit  of  man,  n.  7648.  That  it  is  his  very  will,  his  very  love, 
anil  the  end  of  his  life;  for  what  a  man  wills,  he  loves,  and  what  he  loves, 
he  regards  as  an  end,  n.  1317,  156S,  1571,  1909.  3796,  5949,  6936.  That 
therefore  man  is  of  such  a  quality  as  his  will  is;  or  of  such  a  qua'ity  as 
his  ruling  love  is;  or  of  such  a  quality  as  the  end  of  his  life  is,  n.  156S, 
157 ii  357°.  4054.  657 !»  6934.  6938,  8S56,  10076,  10109,  iouo,  102S4. 


HEAVEN  AND  HELL. 


I65 


270.  Something  shall  now  be  said  concerning  the  wisdom  of 
the  angels  of  the  third  or  inmost  heaven,  and  how  much  it 
exceeds  the  wisdom  of  the  angels  of  the  first  or  ultimate  heaven. 
The  wisdom  of  the  angels  of  the  third  or  inmost  heaven  is  in- 
comprehensible, even  to  those  who  are  in  the  ultimate  heaven  ; 
because  the  interiors  of  the  angels  of  the  third  heaven  are  open 
to  the  third  degree,  but  those  of  the  angels'  of  the  first  heaven 
only  to  the  first  degree  ;  and  all  wisdom  increases  toward  the  in- 
teriors, and  is  perfected  according  to  the  degree  in  which  they 
are  opened,  (n.  20S,  267).  Since  the  interiors  of  the  angels  of 
the  third  or  inmost  heaven  are  opened  to  the  third  degree,  there- 
fore divine  truths  are,  as  it  were,  inscribed  on  them  ;  for  the  in- 
teriors of  the  third  degree  are  in  the  form  of  heaven  more  than 
the  interiors  of  the  second  and  first  degrees ;  and  the  form  of 
heaven  is  from  divine  truth,  thus  according  to  divine  wisdom. 
Hence  it  is  that  divine  truths  appear,  as  it  were,  inscribed  on 
those  angels,  or  as  if  they  were  inherent  and  innate.  Wherefore 
as  soon  as  they  hear  genuine  divine  truths,  they  immediately 
acknowledge  and  perceive  them,  and  afterwards  see  them,  as  it 
were,  inwardly  in  themselves.  Since  the  angels  of  this  heaven 
are  of  such  a  character,  therefore  they  never  reason  about  divine 
truths,  still  less  do  they  dispute  about  any  truth,  whether  it  be  so 
or  not  so  ;  nor  do  they  know  what  it  is  to  believe  or  have  faith  ; 
for  they  say,  What  is  faith  ?  for  I  perceive  and  see  that  it  is  so. 
This  they  illustrate  by  comparisons,  saying,  that,  to  urge  a  man 
to  have  faith,  who  sees  the  truth  in  himself,  is  like  saying  to  one 
who  sees  a  house  and  the  various  things  in  and  around  it,  that 
he  ought  to  have  faith  in  them,  and  believe  that  they  are  just  as 
he  sees  ;  or  it  is  like  telling  a  man  who  sees  a  garden  with  its 
trees  and  fruits,  that  he  ought  to  have  faith  that  it  is  a  garden, 
and  that  the  trees  and  fruits  are  trees  and  fruits,  when  yet  he  sees 
them  plainly  with  his  own  eyes.  Hence  it  is  that  the  angels  of 
the  third  heaven  never  name  faith,  nor  have  they  any  idea  of  it ; 
therefore  they  do  not  reason  about  divine  truths,  still  less  do  they 
dispute  concerning  any  truth  whether  it  be  so  or  not  so.1  But 


1  That  the  celestial  angels  are  acquainted  with  innumerable  things,  and 
are  immensely  wiser  than  the  spiritual  angels,  n.  2718.    That  the  celestial 


1 66 


HEA  VEN  AND  HELL. 


the  angels  of  the  first  or  ultimate  heaven  have  not  divine  truths 
thus  insaibed  on  their  interiors,  because  only  the  first  degree  of 
life  is  open  with  them  ;  therefore  they  reason  about  truths ;  and 
they  who  reason  scarcely  see  anything  beyond  the  immediate 
object  about  which  they  reason,  or  go  beyond  the  subject  except 
only  to  confirm  it  by  certain  arguments  ;  and  when  they  have 
confirmed  it,  they  say  it  shall  be  a  matter  of  faith,  and  is  to  be 
believed.  I  have  conversed  with  the  angels  on  these  subjects,  and 
they  told  me,  that  the  distinction  between  the  wisdom  of  the  an- 
gels of  the  third  heaven  and  that  of  the  angels  of  the  first  hea- 
ven', is  like  the  distinction  between  what  is  lucid  and  what  is 
obscure.  They  also  compared  the  wisdom  of  the  angels  of  the 
third  heaven  to  a  magnificent  palace  full  of  all  things  for  use, 
around  which  are  extensive  paradises  [or  gardens]  and  around 
these  magnificent  objects  of  various  kinds  ;  and  they  said  that, 
because  those  angels  are  in  the  truths  of  wisdom,  they  can  enter 
into  the  palace,  and  look  upon  every  thing  there,  and  also  ramble 
in  the  paradises  in  every  direction,  and  gather  delight  from  all 
they  behold.  But  it  is  otherwise  with  those  who  reason  concern- 
ing truths,  and  especially  with  those  who  dispute  about  them. 
These  do  not  see  truths  from  the  light  of  truth,  but  either  imbibe 
them  from  others,  or  from  the  literal  sense  of  the  Word  not  in- 
teriorly understood ;  and  therefore  they  say  that  they  arc  to  be 
believed,  or  that  faith  is  to  be  had  in  these  truths,  into  which 
they  are  afterwards  unwilling  that  any  interior  sight  should  enter. 
Concerning  these  they  said,  that  they  cannot  approach  the  first 
threshold  of  the  palace  of  wisdom,  much  less  can  they  enter  it 
and  ramble  about  in  its  paradises,  because  they  stop  at  the  first 
step  that  conducts  thither.  It  is  otherwise  with  those  who  are  in 
the  truths  themselves.  Nothing  hinders  them  from  being  borne 
on  and  making  unlimited  progress;  for  the  truths  seen  lead  them 


angels  do  not  think  and  speak  from  a  principle  of  faith,  like  the  spiritual 
angels,  because  the}-  are  in  perception  from  the  Lord  of  all  things  relating 
to  faith,  n.  202,  597,667,  784,  1121,  13S7,  1398,  1442,  1919,  76S0.  7S77,  S7S0, 
9277.  10336.  That  in  regard  to  the  truths  of  faith,  they  only  say,  Yea, 
yea,  or  Nay,  nay,  but  that  the  spiritual  angels  reason  w  hether  it  be  so,  n. 
27 is,  3246,  4448,  9166,  107S6;  where  the  Lord's  words  are  explained,  "Let 
your  discourse  be  Tea,  yea,  Nay,  nay,"  Matt.  v.  36. 


HE  A  VEN  AND  HELL. 


whithersoever  they  go,  and  into  wide  fields;  for  every  tiuth  is 
of  infinite  extent,  and  is  in  connection  with  many  others.  They 
said  further,  that  the  wisdom  of  the  angels  of  the  inmost  heaven 
consists  principally  in  this,  that  they  see  divine  and  heavenly 
things  in  every  single  object,  and  things  wonderful  in  a  series  of 
many  objects.  For  all  things  which  appear  before  their  eyes 
coirespond;  as  when  they  see  palaces  and  gardens,  their  view 
doca  not  linger  in  the  objects  before  their  eyes,  but  they  see  also 
the  interior  things  from  which  they  originate,  and  to  which  they 
correspond  ;  and  this  with  all  possible  variety,  according  to  the 
appearance  of  the  objects, — thus  beholding  innumerable  things 
at  once  in  order  and  connection,  which  then  so  delight  their 
minds  that  they  seem  to  be  carried  out  of  themselves.  That  all 
things  which  appear  in  the  heavens  correspond  to  the  divine 
things  from  the  Lord  with  the  angels,  may  be  seen  above,  n.  170 
to  176. 

271.  The  angels  of  the  third  heaven  are  such,  because  they 
are  in  love  to  the  Lord ;  and  this  love  opens  the  interiors  of  the 
mind  to  the  third  degree,  and  is  the  receptacle  of  all  things  of 
wisdom.  It  is  further  to  be  known,  that  the  angels  of  the  inmost 
heaven  are  still  continually  perfecting  in  wisdom,  and  this, 
too,  in  a  manner  different  from  those  of  the  ultimate  heaven. 
The  angels  of  the  inmost  heaven  do  not  store  up  divine  truths  in 
the  memory  ;  thus  they  do  not  make  anything  like  a  science  of 
them,  but  as  soon  as  they  hear  them  they  perceive  them  to  be 
truths,  and  commit  them  to  life.  Divine  truths  therefore  remain 
with  them  as  if  inscribed  on  their  interiors ;  for  what  is  commit- 
ted to  the  life  thus  abides  internally.  But  it  is  otherwise  with  the 
angels  of  the  ultimate  heaven.  These  first  store  up  divine  truths 
in  the  memory,  and  reduce  them  to  a  science,  and  thence  call 
them  forth  and  perfect  their  understanding  by  them  ;  and,  without 
any  interior  perception  whether  they  be  truths,  will  them,  and 
commit  them  to  life.  Hence  they  are  respectively  in  obscurity. 
It  is  worthy  of  remark,  that  the  angels  of  the  third  heaven  are 
perfected  in  wisdom  by  hearing,  and  not  by  sight.  The  truths 
which  they  hear  from  preaching  do  not  enter  into  their  memory, 
but  immediately  into  their  perception  and  will,  and  become  of 
their  life  ;  but  the  objects  which  they  see  with  their. eyes  enter  into 


HE  A  VEN  AND  HELL. 


their  memory,  and  they  reason  and  converse  about  these  ;  whence 
it  was  made  manifest  to  me,  that  with  them  the  way  of  hearing 
is  the  way  of  wisdom.  This,  too,  is  from  correspondence  ;  for 
the  ear  corresponds  to  obedience,  and  obedience  has  relation  to 
life  ;  but  the  eye  corresponds  to  intelligence,  and  intelligence  has 
relation  to  doctrine.1  The  state  of  these  angels  is  also  described  in 
many  parts  of  the  Word,  as  in  Jeremiah  :  "/  -will  put  My  law 
in  their  mind,  and  will  write  it  on  their  heart.  They  shall  no 
more  teach  every  one  his  friend,  and  every  o?ie  his  brother, 
saying,  Know  ye  Jehovah ','  for  they  shall  all  know  Me,  from 
the  least  of  them  to  the  greatest  of  them."  xxxi.  33,  34.  And 
in  Matthew:  '■'•Your  discourse  shall  be  Tea,  yea,  Nay,  nay; 
whatsoever  is  more  than  these  is  from  evil."  v.  37.  What  is 
more  than  these  is  from  evil,  because  it  is  not  from  the  Lord  ;  for 
the  truths  which  are  in  the  angels  of  the  third  heaven  are  from 
the  Lord,  because  those  angels  are  in  love  to  Him.  Love  to  the 
Lord  in  that  heaven  consists  in  willing  and  doing  divine  truth, 
for  divine  truth  is  the  Lord  in  heaven. 

272.  An  additional  reason — which  also  is  the  primary  one  in 
heaven — why  the  angels  are  capable  of  receiving  such  exalted 
wisdom,  is,  because  they  are  free  from  self-love  ;  for  in  proportion 
as  any  one  is  free  from  that  love,  he  is  capable  of  becoming  wise 
in  things  divine.  It  is  that  love  which  closes  the  interiors  against 
the  Lord  and  heaven,  and  opens  the  exteriors  and  turns  them 
toward  self.  Wherefore  all  those  with  whom  that  love  predomi- 
nates are  in  thick  darkness  as  to  the  things  of  heaven,  however 
enlightened  they  may  be  as  to  those  of  the  world.  But  angels 
on  the  other  hand,  because  they  are  free  from  self-love,  are  in  the 
light  of  wisdom ;  for  the  heavenly  loves  in  which  they  are, 
which  are  love  to  the  Lord  and  love  toward  the  neighbor,  open 


1  Concerning-  the  correspondence  of  the  ear  and  of  hearing,  n.  4652  to 
4660.  That  the  ear  corresponds  to  perception  and  obedience,  and  that 
hence  it  signifies  those  principles,  n.  2542,  3S69.  4653,  5017,  7216,  S361, 
931 1.  9397.  10065.  That  it  signifies  the  reception  of  truths,  n.  5471,  5475, 
9926.  Concerning  the  correspondence  of  the  eye  and  its  sight,  n.  4403  to 
4421,  4523  to  4534.  That  hence  the  sight  of  the  eye  signifies  the  intelli- 
gence which  is  of  faith,  and  also  faith  itself,  n.  2701,  4410,  4526,  6923,9051, 
10569 


HE  A  VEN  AND  HELL. 


169 


the  interiors,  because  those  loves  are  from  the  Lord,  and  the  Lord 
Himself  is  in  them.  That  those  loves  make  heaven  in  general, 
and  form  heaven  with  every  one  in  particular,  maybe  seen  above, 
n.  13  to  19.  Since  heavenly  loves  open  the  interiors  to  the  Lord, 
therefore  also  all  the  angels  turn  their  faces  toward  the  Lord,  (n. 
142).  For  in  the  spiritual  world  the  love  turns  the  interiors  of 
every  one  toward  itself,  and  in  whatever  direction  it  turns  the  in- 
teriors, it  also  turns  the  face  ;  for  the  face  there  acts  in  unison 
with  the  interiors,  of  which  it  is  indeed  the  external  form. 
Since  the  love  turns  the  interiors  and  the  face  toward  itself,  there- 
fore it  also  conjoins  itself  with  them, — for  love  is  spiritual  con- 
junction,— and  communicates  to  them  all  its  own.  From  this 
turning  and  consequent  conjunction  and  communication,  the  an- 
gels derive  their  wisdom.  That  all  conjunction  in  the  spiritual 
world  is  according  to  the  turning  [or  aspect],  maybe  seen  above, 
»■  255. 

273.  The  angels  are  continually  perfecting  in  wisdom  but  still 
they  cannot  to  eternity  be  so  far  perfected,  that  there  can  be  any 
ratio  between  their  wisdom  and  the  divine  wisdom  of  the  Lord ; 
for  the  divine  wisdom  of  the  Lord  is  infinite,  and  between  the 
infinite  and  the  finite  there  is  no  ratio. 

274-  Because  wisdom  perfects  the  angels  and  constitutes  their 
life,  and  because  heaven  with  its  goods  flows  into  every  one 
according  to  his  wisdom,  therefore  all  in  heaven  desire  wisdom, 
and  long  for  it  scarcely  otherwise  than  as  a  hungry  man  longs  for 
food.  Knowledge,  intelligence,  and  wisdom  are  also  spiritual 
nourishment,  as  food  is  natural  nourishment ;  besides,  they  mu- 
tually correspond  to  each  other. 

275.  The  angels  in  one  heaven  and  those  in  one  society  of 
heaven,  are  not  in  the  same  but  in  different  degrees  of  wisdom. 
Those  in  the  midst  are  in  the  greatest  wisdom,  and  those  round 
about  them  are  in  less  and  less  in  proportion  as  they  are  distant 
from  the  centre.  The  decrease  of  wisdom  according  to  distance 
froir  the  centre,  is  like  the  decrease  of  light  verging  to  shade  ; 
(se :  above,  n.  43  and  12S).  They  also  have  light  in  a  degree 
corresponding  to  their  wisdom  ;  for  the  light  of  heaven  is  divine 


1  That  the  angels  advance  in  perfection  to  eternity,  n.  4803,  6648. 
22  H 


*7° 


IIEA  VBN  AND  HELL. 


wisdom,  and  every  one  is  in  light  according  to  his  reception  of 
that  wisdom.  Concerning  the  light  of  heaven  and  its  various 
reception,  see  ahove,  n.  126  to  132. 


THE  STATE  OF  INNOCENCE  OF  THE  ANGELS  IN  HEAVEN. 

276.  What  innocence  is,  and  what  its  quality,  is  known  to 
few  in  the  world,  and  is  altogether  unknown  to  those  who  are  in 
evil.  It  appears,  indeed,  before  the  eyes,  displaying  itself  in  the 
face,  the  speech,  and  the  gestures,  especially  of  little  children  ; 
but  yet  its  nature  is  not  known,  still  less  is  it  known  that  it  is 
that  in  which  heaven  stores  itself  up  with  man.  In  order,  there- 
fore, that  it  may  be  known,  I  shall  proceed  in  order,  and  speak 
first  of  the  innocence  of  infancy,  next  of  the  innocence  of  wis- 
dom, and  lastly  of  the  state  of  heaven  in  regard  to  innocence. 

277.  The  innocence  of  infancy,  or  of  little  children,  is  not 
genuine  innocence,  for  it  exists  only  in  the  external  form,  and  not 
in  the  internal.  Nevertheless  we  may  learn  from  that  what  inno- 
cence is,  for  it  shines  forth  from  their  faces,  from  some  of  their 
gestures,  and  from  their  earliest  speech,  and  affects  those  around 
them.  The  reason  is,  because  they  have  no  internal  thought ;  for 
they  do  not  yet  know  what  is  good  and  evil,  nor  what  is  true  and 
false, — and  from  these,  thought  is  derived.  Hence  they  have  no 
prudence  derived  from  proprium,  no  determined  and  deliberate 
purpose,  consequently  no  end  of  an  evil  nature.  They  have  no 
proprium  acquired  from  the  love  of  self  and  the  world ;  they 
attribute  nothing  to  themselves, — regarding  all  that  they  have,  as 
received  from  their  parents;  they  are  content  and  pleased  with 
the  few  and  little  things  which  are  given  them  ;  they  have  no 
anxiety  about  food  and  raiment,  and  none  about  the  future  ;  they 
do  not  look  to  the  world,  and  covet  many  of  its  possessions  ;  they 
love  their  parents,  their  nurses,  and  their  little  companions,  with 
whom  they  play  innocently  ;  they  sutler  themselves  to  be  led  ; 
they  hearken  and  obey.    And  because  they  are  in  this  state,  they 


HE  A  VEN  AND  HELL. 


I7I 


receive  all  they  are  taught  into  the  life  ;  hence  they  have  becom- 
ing manners,  without  knowing  whence  they  came  ;  hence  they 
have  speech,  and  the  rudiment  of  memory  and  thought,  for  the 
receiving  and  implanting  of  which  their  state  of  innocence  serves 
as  a  medium.  But  this  innocence,  as  was  said  above,  is  external, 
because  of  the  body  only,  not  of  the  mind  for  their  mind  is  not 
yet  formed,  because  mind  is  understanding  and  will,  and  thought 
and  affection  thence  derived.  I  have  been  told  from  heaven  that 
infants  are  especially  under  the  auspices  of  the  Lord,  and  receive 
influx  from  the  inmost  heaven,  where  there  is  a  state  of  inno- 
cence ;  and  that  the  influx  passes  through  their  interiors,  and  in 
passing,  affects  them  with  nothing  but  innocence  ;  and  that  hence 
innocence  is  exhibited  visibly  in  their  faces  and  some  of  their 
gestures,  and  becomes  manifest ;  and  that  it  is  this  innocence 
whereby  parents  are  inmostly  affected,  and  which  produces  the 
love  that  is  called  storge. 

278.  The  innocence  of  wisdom  is  genuine  innocence,  because 
it  is  internal ;  for  it  belongs  to  the  mind  itself,  thus  to  the  will 
itself  and  thence  to  the  understanding  ;  and  when  innocence  is  in 
these,  there  is  also  wisdom,  for  wisdom  pertains  to  the  will  and 
understanding.  Hence  it  is  said  in  heaven  that  innocence  dwells 
in  wisdom,  and  that  an  angel  has  as  much  of  wisdom  as  he  has 
of  innocence.  That  such  is  the  case,  they  confirm  by  this,  that 
those  who  are  in  a  state  of  innocence  attribute  nothing  of  good 
to  themselves,  but  regard  all  their  goods  as  gifts  received,  and 
ascribe  them  to  the  Lord  ;  that  they  wish  to  be  led  by  Him,  and 
not  by  themselves ;  that  they  love  everything  which  is  good,  and 
are  delighted  with  everything  which  is  true,  because  they  know 
and  perceive  that  to  love  what  is  good,  thus  to  will  and  to  do  it,  is 
'o  love  the  Lord ;  and  to  love  what  is  true,  is  to  love  their  neigh- 


1  That  the  innocence  of  infants  is  not  true  innocence,  but  that  true 
nnocence  dwells  in  wisdom,  n.  1616,  2305,  2306,  3495,  4563,  4797,  56 >3, 
301,  10021.  That  the  good  of  infancy  is  not  spiritual  good,  but  that  it 
wecomes  so  by  the  implantation  of  truth,  n.  3504.  That  nevertheless  the 
good  of  infancy  is  a  medium  by  which  intelligence  is  implanted,  n.  1616, 
3183.  9301,  10110.  That  man,  without  the  good  of  innocence  infused  in 
infancy,  would  be  a  wild  beast,  n.  3494.  That  whatever  is  imbibed  in  in- 
fancy, appears  natural,  n.  3494. 


i7- 


HEA  VEN  AND  HELL. 


bor ;  that  they  live  contented  with  their  own,  whether  it  be  little 
or  much,  because  they  know  that  they  receive  as  much  as  is 
profitable  for  them  ;  little,  if  little  be  profitable,  and  much,  if 
much  be  profitable  ;  and  that  they  do  not  themselves  know  what 
is  best  for  them,  this  being  known  only  to  the  Lord,  whose  pro- 
vidence in  all  things  contemplates  eternal  ends.  Hence  they  are 
not  anxious  about  the  future.  They  call  solicitude  about  die 
future,  care  for  the  morrow,  which  they  say  is  grief  for  the  loss 
or  non-reception  of  things  which  are  not  necessary  for  die  uses 
of  life.  In  their  intercourse  with  others  they  never  act  from  an 
evil  end,  but  from  what  is  good,  just,  and  sincere.  To  act  from 
an  evil  end,  they  call  cunning,  which  they  shun  as  the  poison  of 
a  serpent,  since  it  is  altogether  contrary  to  innocence.  Because 
they  love  nothing  more  than  to  be  led  of  die  Lord,  and  acknow- 
ledge their  indebtedness  to  Him  for  evervthing  they  receive, 
therefore  they  are  removed  from  their  proprium  ;  and  in  the 
degree  that  diev  are  removed  from  their  proprium,  in  the  same 
degree  the  Lord  flows-in.  Hence  it  is,  that  whatever  they  hear 
from  Him,  whether  through  the  medium  of  the  Word  or  of 
preaching,  thev  do  not  store  up  in  the  memory,  but  immediately 
obey ;  that  is,  diey  will  and  do  it, — the  will  itself  being  their 
memory.  These,  for  the  most  part,  appear  simple  in  the  external 
form,  but  interiorlv  they  are  wise  and  prudent.  These  are  they 
who  arc  meant  by  the  Lord  when  He  says,  '•'•Be  ye  prudent  as 
serpents,  and  guileless  as  doves;"  Matt.  x.  16.  Such  is  the  in- 
nocence which  is  called  the  innocence  of  wisdom.  Because 
innocence  attributes  nothing  of  good  to  self,  but  ascribes  all  good 
to  the  Lord,  and  because  it  thus  loves  to  be  led  by  the  Lord,  and 
thence  is  the  reception  of  all  good  and  truth  from  which  wisdom 
is  derived,  therefore  man  was  so  created,  that  when  an  infant  he 
may  be  in  external  innocence,  and  when  he  becomes  old  he  may 
be  in  internal  innocence :  that  by  means  of  the  former  he  may 
come  into  the  latter,  and  from  the  latter  return  into  the  former. 
Wherefore  also  when  man  becomes  old,  he  even  shrinks  in  body, 
and  becomes,  as  it  were,  an  infant  again,  but  a  wise  infant,  thus 
an  angel ;  for  an  angel  is  a  wise  infant  in  an  eminent  sense. 
Hence  it  is  that,  in  the  Word,  an  infant  signifies  one  who 


HEA  VEN  AND  HELL. 


1 73 


is  innocent ;  and  an  old  man,  a  wise  man  in  whom  is  inno- 
cence.1 

279.  The  case  is  similar  with  every  one  who  is  regenerated, — 
regeneration  being  a  re-birth  as  to  the  spiritual  man.  He  is  first 
introduced  into  the  innocence  of  infancy,  which  consists  in  this, 
thai  he  knows  nothing  of  truth,  and  can  do  nothing  of  good, 
from  himself,  but  only  from  the  Lord  ;  and  that  he  desin  s  and 
longs  after  them,  for  no  other  reason  than  because  truth  is  truth, 
and  good  is  good.  They  are  also  given  him  by  the  Lord,  as  he 
advances  in  age.  He  is  first  led  into  the  knowledge  of  them, 
then  from  knowledge  into  intelligence,  and  finally  from  intelli- 
gence into  wisdom, — innocence  always  accompanying,  which 
consists,  as  was  said,  in  the  acknowledgment  that  he  knows  no- 
thing of  truth  and  can  do  nothing  of  good  from  himself,  but 
from  the  Lord.  Without  this  faith  and  the  perception  which  it 
gives,  no  one  can  receive  anything  of  heaven.  In  this  principally 
consists  the  innocence  of  wisdom. 

280.  Because  innocence  consists  in  being  led  by  the  Lord  and 
not  by  self,  therefore  all  who  are  in  heaven  are  in  innocence  ;  for 
all  who  are  there  love  to  be  led  by  the  Lord.  They  know,  in- 
deed, that  to  lead  themselves,  is  to  be  led  by  the  proprium,  and 
the  proprium  consists  in  loving  one's  self ;  and  he  who  loves  him- 
self, does  not  permit  another  to  lead  him.  Hence  it  is,  that  as 
far  as  an  angel  is  in  innocence,  so  far  he  is  in  heaven,  that  is,  so 
far  he  is  in  divine  good  and  divine  truth  ;  for  to  be  in  these  is  to  be 
in  heaven.  The  heavens,  therefore,  are  distinguished  according 
to  innocence.  They  who  are  in  the  ultimate  or  first  heaven,  are 
in  innocence  of  the  first  or  ultimate  degree  ;  they  who  are  in  the 
middle  or  second  heaven,  are  in  innocence  of  the  second  or  mid- 
dle degree  ;  but  they  who  are  in  the  inmost  or  third  heaven,  are 
in  innocence  of  the  third  or  inmost  degree.  These  last,  there- 
fore, are  the  very  innocences  of  heaven,  for  they  above  the  rest 

1  That  innocence,  in  the  Word,  is  signified  by  infants,  n.  5608;  and  also 
by  sucklings,  n.  3183.  That  an  old  man  signifies  a  wise  man,  and,  in  the 
abstract  sense,  wisdom,  n.  3183,  6523.  That  man  is  so  created,  that  in 
proportion  as  he  verges  to  old  age,  he  may  become  as  an  infant ;  that 
innocence  may  then  be  in  wisdom,  and  that  he  may  thus  pass  into  heaven, 
and  become  an  angel,  n.  3183,  5608. 


i74 


HE  A  VEN  AND  HELL. 


love  to  be  led  by  the  Lord  as  little  children  by  their  father. 
Wherefore  also  they  receive  the  divine  truth, — which  they  hear, 
either  immediately  from  the  Lord  or  mediately  through  the 
Word  and  preaching, — directly  into  the  will,  and  do  it,  and  so 
commit  it  to  life.  Hence  their  wisdom  so  far  exceeds  that  of  the 
angels  of  the  inferior  heavens  ;  (see  n.  270,  271).  Because  these 
angels  are  of  such  a  character,  therefore  they  are  nearest  the 
Lord,  from  whom  they  derive  their  innocence  ;  and  they  are  also 
separated  from  the  proprium,  so  that  they  live  as  it  were  in  the 
Lord.  They  appear  simple  in  the  external  form,  and  to  the  eyes 
of  the  angels  of  the  inferior  heavens,  as  infants,  thus  very  small. 
And  they  also  appear  like  those  who  are  not  very  wise,  although 
the)'  are  the  wisest  of  the  angels  of  heaven  ;  for  they  know  that 
they  have  nothing  of  wisdom  from  themselves,  and  that  to  be 
wise  is  to  acknowledge  this;  and  also,  that  what  they  know  is  as 
nothing  in  comparison  with  what  they  do  not  know.  To  know, 
acknowledge,  and  perceive  this,  they  say,  is  the  first  step  in  wis- 
dom. These  angels  are  also  naked,  because  nakedness  corre- 
sponds to  innocence.1 

2S1.  I  have  conversed  much  with  the  angels  concerning  inno- 
cence, and  have  been  informed  that  it  is  the  esse  of  all  good, 
and  therefore  that  good  is  only  so  far  good  as  there  is  innocence 
in  it ;  consequently  that  wisdom  is  only  so  far  wisdom  as  it  par- 
takes of  innocence  ;  that  it  is  the  same  with  love,  charity,  and 
faith  ;  and  hence  it  is, that  no  one  can  enter  heaven  without  inno- 
cence ;  and  that  this  is  what  is  meant  by  the  Lord  where  He 
says,  "Suffer  the  little  children  to  conie  unto  Me,  and  forbid 
them  not,  for  of  such  is  the  kingdotn  of  the  heavens.  Verily, 
I  say  unto  you,  whosoever  shall  not  receive  the  kingdotn  of  the 
heavens  as  a  little  child,  shall  not  enter  therein."  Mark  x.  14, 
15;  Luke  xviii.  16,  17.  By  little  children  in  this  passage,  and 
also  in  other  parts  of  the  Word,  are  meant  those  who  are  inno- 

1  That  all  in  the  inmost  heaven  are  forms  of  innocence,  n.  154,  2736, . 
38S7 ;  and  that,  therefore,  they  appear  to  others  as  infants,  n.  154.  That 
they  aro  also  naked,  n.  165,  S375.  9960.    That  nakedness  is  a  sign  of  in- 
nocence, n.  165,  8375.    That  spirits  have  a  custom  of  testifying  their  in- 
nocence by  putting  off  their  clothes,  and  presenting  themselves  naked,  n. 

*375>  9960- 


HE  A  VEN  AND  HELL. 


cent.1  The  state  of  innocence  is  also  described  by  the  Lord  in 
Matt.  vi.  25  to  34,  but  by  pure  correspondences.  Good  is  good 
only  so  far  as  innocence  is  in  it,  because  all  good  is  from  the 
Lord,  and  because  innocence  consists  in  the  desire  to  be  led  by 
the  Lord.  I  have  also  been  informed  that  truth  cannot  be  con 
joined  with  good,  and  good  with  truth,  except  by  means  of  in 
nocence.  Hence  also  it  is,  that  an  angel  is  not  an  angel  of  hea- 
ven unless  innocence  be  in  him  ;  for  heaven  is  not  in  any  one 
until  truth  be  conjoined  with  good  in  him  ;  whence  the  conjunc- 
tion of  truth  and  good  is  called  the  heavenly  marriage,  and  the 
heavenly  marriage  is  heaven.  I  have  been  further  informed, 
that  truly  conjugial  love  derives  its  existence  from  innocence,  be- 
cause from  the  conjunction  of  good  and  truth  in  which  two 
minds,— namely,  of  husband  and  wife, —  are  established  ;  and 
that  this  conjunction,  when  it  descends  into  a  lower  sphere,  is 
exhibited  under  the  form  of  conjugial  love  ;  for  conjugial  partners, 
like  their  minds,  mutually  love  each  other.  Hence  there  is  a 
playfulness  as  of  infancy  and  innocence  in  conjugial  love.2 

282.  Because  innocence  is  the  very  esse  of  good  with  the 
angels  of  heaven,  it  is  evident  that  the  divine  good  proceeding 
from  the  Lord  is  innocence  itself ;  for  it  is  this  good  which  flows- 


'  That  every  good  of  love  and  truth  of  faith  ought  to  have  innocence  in 
:t,  that  it  may  be  good  and  true,  n.  2526,  27S0,  31 11,  3994,  6013,  7S40,  9262, 
10134.  That  innocence  is  the  essential  of  what  is  good  and  true,  n.  2780, 
7840.  That  no  one  is  admitted  into  heaven  unless  he  has  something  of 
innocence,  n.  4797. 

3  That  love  truly  conjugial  is  innocence,  n.  2736.  That  conjugial  love 
consists  in  willing  what  the  other  wills,  thus  mutually  and  reciprocally,  n. 
2731.  That  they  who  are  in  conjugial  love  cohabit  together  in  the  inmost 
principles  of  life,  n.  2732.  That  there  is  a  union  of  two  minds,  and  thus 
that  from  love  they  are  one,  n.  10168,  10169.  That  love  truly  conjugial 
derives  its  origin  and  essence  from  the  marriage  of  good  and  truth,  n. 
2728,  2729.  Of  certain  angelic  spirits  who  have  a  perception  whether 
there  be  a  conjugial  principle,  from  the  idea  of  the  conjunction  of  good 
and  if  truth,  n.  10756.  That  conjugial  love  is  altogether  like  the  conjunc- 
tion >f  good  and  of  truth,  n.  1094,  2173,  2429,  2503,  3103,  3132,  3155,  3179, 
3180,  4358,  5407,  5835.  9206,  9207,  9495,  9637.  That  therefore,  in  the  Woid, 
by  marriage  is  understood  the  marriage  of  good  and  truth,  such  as  is  in 
l-.;aven,  and  such  as  should  be  in  the  church,  n.  3132,  4434,  4S35. 


1 76 


HE  A  VEN  AND  HELL. 


in  with  the  angels,  and  affects  their  inmosts,  and  disposes  and 
fits  them  to  receive  all  the  good  of  heaven.  The  case  is  similar 
with  little  children,  whose  interiors  are  not  only  formed  by  the 
transflux  of  innocence  from  the  Lord,  but  are  also  continually 
adapted  and  disposed  to  receive  the  good  of  heavenly  love  ;  since 
the  good  of  innocence  acts  from  the  inmost,  for  it  is,  as  was  said, 
the  esse  of  all  good.  From  these  considerations  it  is  manifest 
that  all  innocence  is  from  the  Lord.  Hence  it  is  that  the  Lord 
in  the  Word,  is  called  a  lamb,  for  a  lamb  signifies  innocence.1 
Because  innocence  is  the  inmost  in  every  good  of  heaven,  there- 
fore also  it  so  affects  the  mind,  that  he  who  has  sensible  percep- 
tion of  it,— which  happens  when  an  angel  of  the  inmost  heaven 
approaches, — seems  unable  to  control  himself,  and  to  be  affected 
and  as  it  were  transported  with  such  delight,  that  every  delight  of 
the  world  appears  comparatively  as  nothing.  I  speak  this  from 
experience. 

283.  All  who  are  in  the  good  of  innocence,  are  affected  by  in- 
nocence ;  and  affected  according  to  the  degree  in  which  they  are 
in  that  good.  But  they  who  are  not  in  the  good  of  innocence, 
are  not  affected  by  it.  Wherefore  all  who  are  in  hell  are  alto- 
gether opposed  to  innocence.  They  do  not  even  know  what  in- 
nocence is.  Yea,  they  are  of  such  a  nature,  that  in  proportion 
as  any  one  is  innocent,  they  burn  to  do  him  injury.  Hence  it  is 
that  they  cannot  bear  the  sight  of  little  children  ;  as  soon  as  they 
see  them,  they  are  inflamed  with  a  cruel  desire  to  hurt  them. 
From  this  it  was  made  evident  that  the  proprium  of  man,  and 
thence  the  love  of  self,  is  opposed  to  innocence  ;  for  all  who  are 
in  hell  are  in  the  proprium,  and  thence  in  the  love  of  self.3 


1  That  a  lamb,  in  the  Word,  signifies  innocence  and  its  good,  n.  3994, 
10132. 

a  That  the  proprium  of  man  consists  in  loving  himself  more  than  God, 
and  the  world  more  than  heaven,  and  in  making  his  neighbor  of  no  ac- 
count in  respect  to  himself;  thus  that  it  consists  in  the  love  of  self  and  of 
the  world,  n.  694,  731,  4317,  5660.  That  the  wicked  are  altogether  opposed 
to  innocence,  so  that  they  cannot  endure  its  presence,  n.  2126. 


HEAVEN  AND  HELL.  177 


THE  STATE  OF  PEACE  IN  HEAVEN. 

284.  He  who  has  not  experienced  the  peace  of  heaven,  can 
have  no  conception  of  the  peace  which  the  angels  enjoy.  Nay,  a 
man,  so  long  as  he  is  in  the  body,  cannot  receive  the  peace  of 
heaven,  consequently  cannot  perceive  it,  because  man's  percep- 
tion is  in  the  natural  [degree].  In  order  to  perceive  it,  he  should 
be  of  such  a  character,  that  as  to  his  thought,  he  can  be  elevated 
and  withdrawn  from  the  body,  and  be  kept  in  the  spirit,  and  then 
be  with  the  angels.  Because  the  peace  of  heaven  has  thus  been 
perceived  by  me,  I  am  able  to  describe  it ;  not  indeed  by  words, 
such  as  it  is  absolutely, — because  human  words  are  inadequate, — 
but  only  by  words  such  as  it  is  relatively,  as  compared  with  that 
mental  repose  which  those  enjoy  who  are  content  in  God. 

285.  There  are  two  inmost  things  of  heaven,  namely,  inno- 
cence and  peace.  They  are  called  the  inmost,  because  they  pro- 
ceed immediately  from  the  Lord.  Innocence  is  that  from  which 
every  good  of  heaven  is  derived,  and  peace  is  that  from  which 
is  derived  all  the  delight  of  good.  Every  good  has  its  delight ; 
and  both  the  good  and  the  delight  pertain  to  love  ;  for  what  is 
loved  is  called  good,  and  perceived  as  delightful.  Hence  it  fol- 
lows, that  those  two  inmost  things,  which  are  innocence  and 
peace,  proceed  from  the  Lord's  divine  love,  and  affect  the  angels 
from  the  inmost.  That  innocence  is  the  inmost  [principle]  of 
good,  may  be  seen  in  the  chapter  immediately  preceding,  which 
treats  of  the  state  of  innocence  of  the  angels  of  heaven  ;  but  that 
peace  is  the  inmost  [principle]  of  delight  derived  from  the  good 
of  innocence,  shall  now  be  explained. 

286.  The  origin  of  peace  shall  first  be  declared.  Divine  peace 
is  in  tlu  Lord,  existing  from  the  union  of  the  Divine  Itself  and 
I  he  Divine  Human  in  Him.  The  Divine  of  peace  in  heaven  is 
from  the  Lord,  existing  from  the  conjunction  of  Himself  with 
the  angels  of  heaven,  and  in  particular  from  the  conjunction  of 
good  and  truth  in  every  angel.  These  are  the  origins  of  peace. 
Whence  it  may  be  manifest,  that  peace  in  the  heavens  is  the  Di- 
vine inmo^tly  affecting  with  blessedness  every  good  there, — yea, 

23  h* 


1 73 


HEA  VEN  AND  HELL. 


is  the  source  of  all  the  joy  of  heaven  ;  and  that,  in  its  essence,  it 
is  the  Divine  joy  of  the  Lord's  divine  love,  resulting  from  the  con- 
junction of  Himself  with  heaven  and  with  every  one  there. 
This  joy — perceived  by  the  Lord  in  angels,  and  by  angels  from 
the  Lord — is  peace.  Hence  by  derivation,  the  ai  gels  have  all 
that  is  blessed,  delightful,  and  happy,  or  that  which  is  called  hea- 
venly joy.1 

287.  Because  the  origins  of  peace  are  from  this  source,  there- 
fore the  Lord  is  called  the  Prince  of  peace,  and  sa}'s  that  peace 
is  from  Him,  and  that  in  Him  is  peace.  The  angels  also  are 
called  angels  of  peace,  and  heaven  the  habitation  of  peace ;  as 
in  the  following  passages :  "  Unto  zis  a  child  is  born,  unto  us  a 
Son  is  given,  and  the  government  shall  be  upon  his  shoulder; 
and  his  name  shall  be  called  Wonderf  ul,  Counsellor,  God,  Hero, 
Father  of  Eternity,  Prince  of  Peace  ;  of  the  increase  of  his 
government  and  peace  there  shall  be  no  end."  Isaiah  ix.  5,  6. 
Jesus  said,  "  Peace  /  leave  with  yoit,  My  peace  I  give  unto 
you ;  not  as  the  world  giveth  give  I  unto  you."  John  xiv.  27. 
"  These  things  have  I  spoken  unto  you,  that  in  Ale  ye  may  have 
peace."  John  xvi.  33.  "  Jehovah  shall  lift  up  His  faces  unto 
thee,  and  give  thee  peace."  Numb.  vi.  26.  "  The  angels  of 
peace  weep  bitterly.  The  pathways  are  laid  waste."  Isaiah 
xxxiii.  7,  8.  '■'•The  work  of  justice  shall  be  peace,  and  My 
people  shall  dwell  in  the  habitation  of  peace."  Isaiah  xxxii. 
17,  18.  That.  Divine  and  heavenly  peace  is  the  peace  which  is 
meant  in  the  Word,  is  also  evident  from  other  passages  where  it 
is  named  ;  as  in  Isaiah  Hi.  7  ;  chap.  liv.  10  ;  chap.  lix.  S  ;  Jercm. 
xvi.  5  ;  chap.  xxv.  37  ;  chap.  xxix.  1 1  ;  Haggai  ii.  9  ;  Zech.  viii. 
12;  Psalm  xxxvii.  37  ;  and  elsewhere.  Because  peace  signifies 
the  Lord  and  heaven,  and  also  heavenly  joy  and  the  delight  of 
goo"d,  therefore  the  salutation  in  ancient  times  was,  peace  bk 

That  by  peace,  in  the  supreme  sense,  is  meant  the  Lord, — because 
peace  exists  from  Him; — and,  in  the  internal  sense,  heaven,  because  its 
inhabitants  are  in  a  state  of  peace,  n.  37S0,  46S1.  That  peace  in  the  hea- 
vens is  the  Divine  inmostly  affecting  with  blessedness  every  good  and 
truth  there,  and  that  it  is  incomprehensible  to  man,  n.  92.  37S0,  566;.  8455, 
866.S-  That  divine  peace  is  in  good,  but  not  in  truth  without  good,  iu 
8722. 


II EA  VEN  AND  HELL. 


179 


unto  you.  This  form  has  descended  to  the  present  clay,  and 
was  also  ratified  by  the  Lord  when  He  said  to  the  disciples  whom 
He  sent  forth,  '•'•Into  xvhatsoever  house  ye  enter,  first  say,  Peace 
be  to  this  house;  and  if  the  son  of  peace  be  there,  your  peace 
shall  rest  upon  it."  Luke  x.  5,  6.  And  the  Lord  Himself  also, 
when  He  appeared  to  the  apostles,  said,  '•'•Peace  be  with  you" 
John  xx.  19,  21,  26.  A  state  of  peace  is  also  understood  in  the 
Word,  wherein  Jehovah  is  said  to  have  smclled  an  odor  of  rest, 
as  in  [the  original  of]  Exod.  xxix.  18,  25,  41  ;  Levit.  i.  9,  13,  17  ; 
chap.  ii.  2,9;  chap.  vi.  8,  14;  chap,  xxiii.  12,  13,  18;  Numb, 
xv.  3,  7,  13  ;  chap,  xxviii.  6,  8,  13  ;  chap.  xxix.  2,  6,  8,  13,  36 ; 
an  odor  of  rest,  in  the  celestial  sense,  signifies  the  perception  of 
peace.'  Since  peace  signifies  the  union  of  the  Divine  Itself  and 
the  Divine  Human  in  the  Lord,  and  the  conjunction  of  the  Lord 
with  heaven  and  the  church,  and  with  all  in  heaven,  and  also 
with  those  in  the  church  who  receive  Him,  therefore  the  Sabbath 
was  instituted  in  remembrance  of  these  things,  and  was  named 
from  rest  or  peace,  and  was  the  most  holy  representative  of  the 
church.  And  therefore  the  Lord  called  Himself  the  Lord  of  the 
Sabbath,  Matt.  xii.  8  ;  Mark  ii.  27,  28  ;  Luke  vi.  5.* 

288.  Because  the  peace  of  heaven  is  the  Divine  inmostly  affect- 
ing with  blessedness  the  good  itself  which  is  with  the  angels, 
therefore  it  does  not  come  to  their  manifest  perception,  except  by 


1  That  odor,  in  the  Word,  signifies  the  perceptivity  of  what  is  agreeable 
or  disagreeable,  according  to  the  quality  of  the  love  and  the  faith,  of  which 
it  is  predicated,  n.  3577,  4626,  4628,  4748,  5621,  10292.  That  an  odor  of 
rest,  when  applied  to  Jehovah,  denotes  the  perceptivity  of  peace,  n.  925, 
10054.  That  on  this  account,  frankincense,  incense,  odors  in  oils  and 
ointments,  were  made  representative,  n.  925,  4748,  5621,  10177. 

3  That  the  sabbath,  in  the  supreme  sense,  signifies  the  union  of  the  es- 
sential Divine  with  the  Divine  Human  in  the  Lord;  in  the  internal  sense, 
the  conjunctioi-  «f  the  Divine  Human  of  the  Lord  with  heaven  and  the 
church;  and  in  general,  the  conjunction  of  good  and  truth,  thus  the  hea- 
venly marriage,  n.  8495,  10356,  10730.  Hence  that  to  rest  on  the  sabbath 
day  signified  a  st:ite  of  that  union;  because  then  the  Lord  had  rest,  and  by 
it  there  is  peace  ind  salvation  in  the  heavens  and  on  earth ;  and,  in  the 
respective  sense,  the  conjunction  of  the  Lord  with  man,  because  then  he 
has  peace  and  salvation,  n.  S494,  S510,  10360,  10367,  10370,  10374,  10668, 
10730. 


HEA  VEN  AXD  HELL. 


a  delight  of  heart  when  they  are  in  the  good  of  their  life,  by  a 
pleasantness  when  they  hear  truth  which  is  in  agreement  with 
their  good,  and  by  a  cheerfulness  of  mind  when  they  perceive 
their  conjunction  ;  nevertheless  it  flows  thence  into  all  the  acts 
and  thoughts  of  their  life,  and  there  presents  itself  as  joy  even  in 
an  external  form.  But  peace  as  to  quality  and  quantity  differs  in 
the  heavens  according  to  the  innocence  of  those  who  are  there, 
because  innocence  and  peace  go  hand  in  hand  ;  for,  as  was  said 
above,  innocence  is  that  from  which  is  all  the  good  of  heaven, 
and  peace  is  that  from  which  is  all  the  delight  of  that  good. 
Hence  it  is  evident  that  the  like  things  may  here  be  said  concern- 
ing a  state  of  peace,  as  were  said  in  the  foregoing  chapter  con- 
cerning a  state  of  innocence  in  the  heavens,  because  innocence 
and  peace  are  conjoined  like  good  and  its  delight;  for  good  is 
perceived  by  its  delight,  and  delight  is  known  from  its  good. 
Such  being  the  case,  it  is  evident  that  the  angels  of  the  inmost 
or  third  heaven  are  in  the  third  or  inmost  degree  of  peace, 
because  they  are  in  the  third  or  inmost  degree  of  innocence  ;  and 
that  the  angels  of  the  inferior  heavens  are  in  a  less  degree  of 
peace,  because  in  a  less  degree  of  innocence  ;  (see  above,  n.  2S0). 
That  innocence  and  peace  dwell  together  like  good  and  its  de- 
light, may  be  seen  in  the  case  of  little  children,  who,  because 
they  are  in  innocence,  are  also  in  peace  ;  and  because  they  are  in 
peace,  therefore  they  are  full  of  playfulness ;  but  their  peace  is 
external,  for  internal  peace,  like  internal  innocence,  is  not  given 
except  in  wisdom,  and  therefore  in  the  conjunction  of  good  and 
truth, — for  this  is  the  origin  of  wisdom.  Heavenly  or  angelic 
peace  exists  also  with  men  who  are  in  wisdom  from  the  conjunc- 
tion of  good  and  truth,  and  are  thence  conscious  of  content  in 
God ;  yet  while  they  live  in  the  world,  that  peace  lies  stored  up 
in  their  interiors,  but  is  revealed  when  they  leave  the  body  and 
enter  heaven,  for  then  the  interiors  are  opened. 

2S9.  Because  divine  peace  exists  from  the  conjunction  of  the 
Lord  with  heaven,  and  specifically  with  every  angel  from  the 
conjunction  of  good  and  truth,  therefore  when  the  angels  are  in 
a  slate  of  love,  they  are  in  a  state  of  peace ;  for  then  goc  d  is 
conjoined  to  truth  with  tlicm.  That,  the  states  of  the  angels  un- 
dergo regular  changes  ma\  V  seen  above,  n.  154  to  160.  The 


II EA  VEN  AND  HELL.  181 

case  is  similar  with  a  man  while  becoming  regenerated.  When 
the  conjunction  of  good  and  truth  exists  with  him,  as  is  the  case 
especially  after  temptations,  he  then  comes  into  a  state  of  delight 
from  heavenly  peace.1  This  peace  may  be  compared  to  the 
morning  or  dawn  in  time  of  spring,  when,  the  night  being  past, 
all  things  of  the  earth  begin  to  live  anew  from  the  rising  of  the 
sun,  which  causes  vegetation,  refreshed  by  the  dew  that  descends 
from  heaven,  to  diffuse  its  fragrance  around, — while  the  vernal 
temperature  imparts  fertility  to  the  ground,  and  inspires  pleasant- 
iilss  into  human  minds  ;  and  this,  too,  because  the  morning  or 
dawn  in  time  of  spring,  corresponds  to  the  state  of  peace  of  the 
angels  in  heaven  ;  see  n.  155.2 

290.  I  have  also  conversed  with  the  angels  about  peace  ;  and  I 
remarked  that  it  is  called  peace  in  the  world,  when  wars  and 
hostilities  cease  between  kingdoms,  and  when  enmity  and  discord 
cease  among  men  ;  and  that  internal  peace  is  believed  to  consist 
in  a  repose  of  mind  arising  from  the  removal  of  cares,  and  espe- 
cially in  tranquility  and  delight  from  success  in  business.  But  the 
angels  said,  that  repose  of  mind,  and  tranquility  and  delight, 
arising  from  the  removal  of  cares  and  from  success  in  business, 
appear  to  be  the  constituents  of  peace,  but  are  not  so,  except  with 
those  who  are  in  heavenly  good,  since  there  is  no  peace  except 
in  that  good  ;  for  peace  flows-in  from  the  Lord  into  the  inmost 
degree  of  their  minds,  and  from  their  inmost  it  descends  and 
flows  down  into  the  lower  degrees,  and  produces  repose  of  the 
rational  mind  [mens],  tranquility  of  the  natural  mind  \_animics\ 
and  joy  thence.  But  they  who  are  in  evil  have  no  peace.3  There 
appears,  indeed,  something  like  rest,  tranquility,  and  delight, 
when  things  succeed  according  to  their  wishes,  but  it  is  external 


1  That  the  conjunction  of  good  and  truth  with  man  who  is  regenerating, 
is  effected  in  a  state  of  peace,  n.  3696,  8517. 

2  That  the  state  of  peace  in  the  heavens  is  like  the  state  of  day-dawn 
and  of  spring  on  earth,  n.  1726,  27S0,  5662. 

3  That  the  cupidities  which  originate  in  the  love  of  self  and  of  the 
world,  entirely  take  away  peace,  n.  3170,  5662.  That  some  make  peace  to 
consist  in  restlessness  and  in  such  things  as  are  contrary  to  peace,  n.  5662 
That  there  can  be  no  peace,  unless  the  cupidities  of  evil  are  removed,  n. 
5662. 


l82 


HEA  VEN  AND  HELL. 


and  not  internal ;  for  internally  they  burn  with  enmity,  hatred, 
revenge,  cruelty,  and  many  other  evil  lusts,  into  which  their  exter- 
nal mind  also  rushes, — bursting  forth  into  violence  if  unrestrained 
by  fear, — the  moment  they  see  any  one  who  is  not  favorable  to 
them.  And  hence  it  is  that  their  delight  dwells  in  insanity,  but 
the  delight  of  those  who  are  in  good  dwells  in  wisdom.  The 
difference  is  like  that  between  hell  and  heaven. 


THE  CONJUNCTION  OF  HEAVEN  WITH  THE  HITMAN  RACE. 

291.  It  is  known  in  the  church  that  all  good  is  from  God, 
and  none  from  man,  and  that  no  one  therefore  ought  to  ascribe 
any  good  to  himself ;  and  it  is  also  known  that  evil  is  from  the 
devil.  Hence  it  is  that  they  who  speak  from  the  doctrine  of  the 
church,  say  of  those  who  act  well,  and  also  of  those  who  speak 
and  preach  piously,  that  they  are  led  of  God ;  but  the  contrary 
of  those  who  do  evil  and  speak  impiously.  This  would  not  be 
so,  unless  man  had  conjunction  with  heaven  and  conjunction 
with  hell ;  and  unless  those  conjunctions  were  with  his  will  and 
understanding, — for  from  these  the  body  acts  and  the  mouth 
speaks.    What  that  conjunction  is  shall  now  be  told. 

292.  With  every  man  there  are  good  spirits  and  evil  spirits. 
By  means  of  the  good  spirits  man  has  conjunction  with  heaven, 
and  by  means  of  the  evil  spirits,  with  hell.  Those  spirits  are  in 
the  world  of  spirits,  which  is  in  the  midst  between  heaven  and 
hell, — which  world  will  be  particularly  treated  of  hereafter. 
When  those  spirits  come  to  a  man,  they  enter  into  all  his  memorv, 
and  thence  into  all  his  thought ;  evil  spirits,  into  those  things  of 
the  memory  and  thought  which  are  evil,  but  good  spirits,  into 
those  things  of  the  memory  and  thought  which  are  good.  The 
spirits  are  not  at  all  aware  that  they  are  with  the  man;  but  when 
they  are  witli  him,  they  believe  that  all  the  tilings  which  belong 
to  the  man's  memorv  and  thought  are  their  own  ;  neither  do  ihey 
see  the  man,  because  the  things  in  our  solar  world  do  not  fall 


HE  A  VEN  AND  HELL. 


183 


within  the  compass  of  their  vision.1  The  greatest  care  is  exer- 
cised by  the  Lord  to  prevent  spirits  from  knowing  that  they 
are  with  man  ;  for  if  they  knew  it,  they  would  speak  with  him, 
and  then  evil  spirits  would  destroy  him  ;  for  evil  spirits,  because 
the)  are  conjoined  with  hell,  desire  nothing  more  than  to  destroy 
man,  not  only  as  to  his  soul,  that  is,  as  to  his  faith  and  love,  but 
even  as  to  his  body.  It  is  otherwise  when  they  do  not  speak 
with  man  ;  then  they  are  not  aware  that  what  they  think,  and 
also  what  they  speak  among  themselves,  is  from  him, — for  they 
even  speak  from  man,  when  conversing  among  themselves, — 
but  believe  that  the  things  which  they  speak  are  their  own, 
and  every  one  esteems  and  loves  his  own.  Thus  spirits  are 
obliged  to  love  and  esteem  man,  although  they  are  not  aware 
of  it.  That  there  is  such  conjunction  of  spirits  with  man,  has 
been  made  so  thoroughly  known  to  me  by  the  continual  expe- 
rience of  many  years,  that  there  is  nothing  of  which  I  am  more 
certain. 

293.  Spirits  who  communicate  with  hell  are  also  adjoined  to 
man,  because  man  is  born  into  evils  of  every  kind,  and  hence  his 
first  life  is  altogether  from  them  ;  wherefore,  unless  spirits  of  a 
quality  similar  to  his  own  were  adjoined  to  him,  he  could  not 
live,  yea,  could  not  be  withdrawn  from  his  evils  and  be  reformed. 
Wherefore  he  is  held  in  his  own  life  by  evil  spirits,  and  withheld 
from  it  by  good  spirits.  By  means  of  both,  he  is  also  in  equilib- 
rium ;  and  because  he  is  in  equilibrium  he  is  in  his  freedom,  and 
can  be  withdrawn  from  evils  and  inclined  to  good  ;  and  good  can 
also  be  implanted  in  him,  which  could  by  no  means  be  done  un- 
less he  were  in  freedom  ;  nor  could  he  be  endowed  with  freedom 
unless  spirits  from  hell  acted  on  one  side,  and  spirits  from  heaven 
on  the  other,  and  man  were  in  the  midst.  It  has  also  been 
shown  me  that  man,  so  far  as  he  partakes  of  what  is  hereditary, 


1  That  angels  and  spirits  are  attendant  on  every  man,  and  that  by  them 
man  has  communication  with  the  spiritual  world,  n.  697,  2796,  2S86,  2S87, 
4047.  4048,  5846  to  5866,  5976  to  5993.  That  man  without  spirits  attendant 
on  him  cannot  live,  n.  5993.  That  man  does  not  appear  to  spirits,  neither 
do  spirits  appear  to  man,  n.  5862.  That  spirits  can  see  nothing  which  is 
in  our  solar  world  belonging  to  man,  except  what  belongs  to  him  with 
whom  they  speak,  n.  1880 


HE  A  VEN  AND  HELL. 


and  thence  of  self,  would  have  no  life  if  he  were  not  permitted 
to  be  in  evil  ;  and  none  also  if  he  were  not  in  freedom  ;  and  more- 
ovei,  that  he  cannot  be  compelled  to  good  ;  that  what  is  induced 
by  compulsion  does  not  adhere  ;  as  also  that  the  good  which  man 
receives  in  freedom  is  implanted  in  his  will,  and  becomes  as  it 
were  his  own  ;'  and  that  hence  man  has  communication  with 
hell,  and  also  with  heaven. 

294.  The  nature  of  the  communication  of  heaven  with  good 
spirits,  and  of  hell  with  evil  spirits,  and  thence  of  the  conjunc- 
tion of  heaven  and  hell  with  man,  shall  also  be  made  known. 
All  the  spirits  who  are  in  the  world  of  spirits,  have  communica- 
tion A'ith  heaven  or  with  hell ;  the  evil  with  hell,  and  the  good 
with  heaven.  Heaven  is  distinguished  into  societies;  and  so  is 
hell.  Every  spirit  belongs  to  some  society,  and  subsists  by  influx 
theme  ;  thus  he  acts  as  one  with  it.  Hence  it  is,  that  as  man  is 
conjoined  with  spirits,  so  he  is  conjoined  with  heaven  or  with 
hell,  and  indeed  with  that  society  there  in  which  he  is  as  to  his 
affection  or  as  to  his  love :  for  all  the  societies  of  heaven  are  dis- 
tinct, according  to  the  affections  of  good  and  truth  ;  and  all  the 
societies  of  hell,  according  to  the  affections  of  evil  and  the  false. 
Concerning  the  societies  of  heaven,  see  above,  n.  41  to  45,  also 
n.  148  to  151. 

295.  The  spirits  adjoined  to  a  man  are  of  a  like  quality  with 
the  man  himself,  as  to  affection  or  as  to  love.  But  good  spirits 
are  adjoined  to  him  by  the  Lord,  whereas  evil  spirits  are  invited 
by  the  man  himself.  His  attendant  spirits,  however,  are  changed 
according  to  the  changes  of  his  affections.  Hence  one  class 
attend  him  in  infancy,  another  in  childhood,  another  in  youth 

That  all  freedom  is  of  love  and  affection,  since  what  a  man  loves  that 
he  does  freely,  n.  2S70,  315S,  8907,  8990,  95S5,  9591-  Since  freedom  is  of 
love,  it  is  therefore  of  man's  life,  n.  2873.  That  nothing  appears  as  man's 
own  but  what  is  from  freedom,  n.  2SS0.  That  man  ought  to  have  freedom, 
tc  be  capable  of  being  reformed,  n.  1937,  1947,  2S76,  28S1,  3145>  315S, 
4031,  S700.  That  otherwise  the  love  of  good  and  of  truth  cannot  be  im- 
planted in  man,  and  be  appropriated  apparently  as  his  own.  n.  2S77,  2879, 
28S0,  28SS,  S700.  That  nothing  is  conjoined  to  man  which  is  of  compul- 
sion, n.  2875,  S700.  That  if  man  could  be  reformed  by  compulsion,  all 
would  be  reformed,  n.  2S81.  That  what  is  of  compulsion  in  reformation 
4-.  hurtful,  n.  4031.    What  states  of  compulsion  are,  n.  S392. 


HEA  VEN  AND  HELL. 


and  manhood,  and  another  in  old  age.  Spirits  are  present  in 
infancy,  who  are  characterized  by  innocence,  and  therefore  com- 
municate with  the  heaven  of  innocence,  which  is  the  inmost  or 
third  heaven ;  those  are  present  in  childhood,  who  are  distin- 
guished by  the  affection  of  knowing,  and  therefore  communicate 
with  the  ultimate  or  first  heaven  ;  those  are  present  in  youth  and 
manhood  who  are  in  the  affection  of  truth  and  good,  and  thence 
in  intelligence,  and  therefore  communicate  with  the  second  or 
middle  heaven ;  but  those  are  present  in  old  age  who  are  in  wis- 
dom and  innocence,  and  therefore  communicate  with  the  inmost 
or  third  heaven.  But  this  adjunction  is  effected  by  the  Loid  with 
those  who  are  capable  of  being  reformed  and  regenerated ;  it  is 
otherwise,  however,  with  those  who  are  not.  Yet  good  spirits 
are  also  adjoined  to  these  latter,  in  order  that,  through  their  influ- 
ence, they  may  be  withheld  from  evil  as  much  as  possible  ;  but 
their  immediate  conjunction  is  with  evil  spirits  who  communicate 
with  hell,  and  who  are  of  like  character  with  themselves.  If  they 
be  lovers  of  themselves,  or  lovers  of  gain,  or  lovers  of  revenge, 
or  lovers  of  adultery,  similar  spirits  are  present,  and  as  it  were 
dwell  in  their  evil  affections  ;  and  as  far  as  man  cannot  be  re- 
strained from  evil  by  good  spirits,  so  far  evil  spirits  inflame  him  ; 
and  as  far  as  the  affection  rules,  so  far  they  adhere  to  him  and  do 
not  recede.  Thus  a  wicked  man  is  conjoined  with  hell,  and  a 
good  man  with  heaven. 

296.  Man  is  governed  by  spirits  from  the  Lord,  because  he  is 
not  in  the  order  of  heaven ;  for  he  is  born  into  the  evils  of  hell, 
thus  into  a  state  altogether  contrary  to  divine  order.  Wherefore 
he  must  be  brought  back  into  order  ;  and  this  can  only  be  effected 
by  means  of  spirits.  It  would  be  otherwise  if  man  were  born 
into  good,  which  is  according  to  the  order  of  heaven  ;  then  he 
would  not  be  governed  of  the  Lord  by  spirits,  but  by  order  itself, 
thus  by  common  influx.  Man  is  governed  by  this  influx  as  to 
those  things  which  proceed  from  his  thought  and  will  into  act, 
thus  as  to  his  words  and  actions  ;  for  both  the  latter  and  the 
former  flow  according  to  natural  order ;  with  these,  therefore, 
the  spirits  who  are  adjoined  to  man  have  nothing  in  common. 
Animals  likewise  are  governed  by  influx  from  the  spiritual  world, 
because  they  are  in  the  order  of  their  life  ;  nor  have  they  been 
2+ 


1 86 


HEA  VEN  AND  HELL. 


able  to  pervert  and  destroy  it,  because  they  have  not  the  rational 
faculty.1  What  the  distinction  is  between  men  and  beasts,  may 
be  seen  above,  n.  39. 

297.  As  to  what  further  concerns  the  conjunction  of  heaven 
with  the  human  race,  it  is  to  be  remarked  that  the  Lord  Himself 
Bows-in  with  every  man,  according  to  the  order  of  heaven. — ■ 
both  into  his  inmosts  and  into  his  ultimates, — and  disposes  him 
to  receive  heaven,  and  governs  his  ultimates  from  his  inmosts, 
and  at  the  same  time  his  inmosts  from  his  ultimates,  and  thus 
holds  in  connection  everything  that  belongs  to  him.  This  influx 
of  the  Lord  is  called  immediate  influx  ;  but  the  other  influx, 
which  is  effected  through  the  medium  of  spirits,  is  called  mediate 
influx.  The  latter  subsists  by  means  of  the  former.  Immediate 
influx,  which  is  of  the  Lord  Himself,  is  from  His  Divine  Human 
into  the  will  of  man,  and  through  the  will  into  his  understand- 
ing ;  thus  into  the  good  of  man,  and  through  his  good  into  his 
truth,  or,  what  is  the  same,  into  his  love,  and  through  his  love 
into  his  faith  ;  but  not  the  reverse,  still  less  into  faith  without 
love,  or  into  truth  without  good,  or  into  the  understanding  which 
is  not  in  agreement  with  the  will.  This  divine  influx  is  per- 
petual, and  is  received  in  good  by  the  good,  but  not  by  the  evil ; 
these  either  reject  it,  or  suffocate  it,  or  pervert  it.  Hence  their 
life  is  an  evil  life,  which,  in  the  spiritual  sense,  is  death.1 


1  That  the  distinction  between  men  and  beasts  is,  that  men  are  capable 
of  being  elevated  by  the  Lord  to  Himself;  of  thinking  about  the  Divine 
Being;  of  loving  Him,  and  thus  of  being  conjoined  to  the  Lord,  whence 
they  have  eternal  life  :  but  that  it  is  otherwise  with  beasts,  n.  4525.  6323, 
9231.  That  beasts  are  in  the  order  of  their  life,  and  that,  therefore,  they 
are  born  into  things  suitable  to  their  nature;  but  that  man  is  not  born 
into  the  order  of  his  life,  and  that,  therefore,  he  must  be  brought  into  it 
by  things  intellectual,  n.  637,  5S50,  6323.  That  according  to  general  influx, 
thought  falls  into  speech  with  man,  and  will  into  gestures,  n.  5S62.  5990, 
6192,  62 1 1.  Concerning  the  general  influx  of  the  spiritual  world  into  the 
lives  of  beasts,  n.  1633.  3646. 

a  That  there  is  immediate  influx  from  the  Lord,  and  also  a  mediate 
influx  through  the  spiritual  world,  n.  6063.  6307,  6472.  96S2.  96S3.  That 
the  immediate  influx  of  the  Lord  is  into  the  most  minute  of  all  things,  n. 
6058-  6474  to  647S.  S717,  S72S.  That  the  Lord  flows  into  first  and  at  the 
game  time  into  last  principles,  and  in  what  manner,  n.  5147,  5150,  6473, 


HEA  VEN  AND  HELL. 


187 


298.  The  spirits  who  are  with  man,  as  well  those  who  are 
conjoined  with  heaven  as  those  who  are  conjoined  with  hell, 
never  flow  into  man  from  their  own  memory  and  consequent 
thought, — for  in  that  case,  man  would  know  no  otherwise  than 
that  their  thoughts  were  his  own,  as  may  be  seen  above,  n. 
256.  But  still,  through  them,  there  flows  into  man  from  heaven, 
ar.  a  flection  which  is  of  the  love  of  good  and  truth,  and  from 
hell,  an  affection  which  is  of  the  love  of  evil  and  the  false.  So 
far,  therefore,  as  the  affection  of  man  agrees  with  that  which 
flows-in,  he  receives  it  in  his  own  thought, — for  the  interior 
thought  of  man  is  in  perfect  agreement  with  his  affection  or  love  ; 
but  so  far  as  it  does  not  agree,  he  does  not  receive  it.  Since, 
therefore,  thought  is  not  infused  into  man  by  spirits,  but  only  the 
affection  of  good  and  the  affection  of  evil,  it  is  evident  that  man 
has  the  power  of  choice,  because  he  has  freedom  ;  thus  that  he 
can  in  thought  receive  good,  and  reject  evil,  for  he  knows  what 
is  good  and  what  is  evil  from  the  Word.  What  he  receives  in 
thought  from  affection,  is  also  appropriated  to  him  ;  but  what  he 
docs  not  receive  in  thought  from  affection,  is  not  appropriated  to 
him.  From  these  observations  the  nature  of  the  influx  into  man 
of  good  from  heaven,  and  of  evil  from  hell,  may  be  clearly  seen. 

299.  It  has  also  been  granted  me  to  know  the  origin  of  anxiety, 
grief  of  mind,  and  interior  sadness,  called  melancholy,  where- 
with man  is  afflicted.  There  are  certain  spirits  who  are  not  vet 
in  conjunction  with  hell,  because  they  are  as  yet  in  their  first 
state, — concerning  whom  hereafter,  when  treating  of  the  world  of 
spirits.  These  love  undigested  and  malignant  substances,  such  as 
meats  in  a  state  of  corruption  in  the  stomach  ;  wherefore  they  are 
present  where  there  are  such  things  with  man,  because  these  are 


7004,  7007,  7270.  That  the  influx  of  the  Lord  is  into  the  good  in  man, 
and  through  good  into  truth,  and  not  vice  versa,  n.  54S2,  5649,  6027,  S6S5, 
S701,  10153.  That  the  life  which  flows-in  from  the  Lord  varies  according 
10  the  state  of  man  and  according  to  the  quality  of  his  reception,  n.  2SSS, 
5986,  6472,  7343.  That  the  good  which  flows-in  from  the  Lord  is  turned 
into  evil  with  the  wicked,  and  truth  into  the  false;  from  experience,  n. 
3607,  4632.  That  the  good,  and  the  truth  thence  derived,  which  continually 
flowf-in  from  the  Lord,  is  received  so  far  as  evil  and  the  false  thence 
derived  do  not  oppose,  n.  241 1,  3142,  3147,  5S28. 


tSS 


HEA  VEN  AND  HELL. 


delightful  to  them,  and  there  they  converse  with  one  another  from 
their  own  evil  affection.  The  affection  of  their  discourse  flows 
thence  into  man  ;  and  if  it  be  contrary  to  his  affection,  it  becomes 
in  him  sadness  and  melancholy  anxiety ;  but  if  it  be  agreeable  to 
his  affection,  it  becomes  in  him  gladness  and  cheerfulness. 
These  spirits  appear  near  the  stomach,  some  to  the  left  of  it, 
some  to  the  right,  some  beneath,  some  above,  also  nearer  and 
more  remote,  thus  variously,  according  to  the  quality  of  the  affec- 
tions whereby  they  are  distinguished.  That  diis  is  what  pro- 
duces anxiety  of  mind,  has  been  made  known  to  me  and  proved 
by  much  experience ;  for  I  have  seen  such  spirits,  heard  them, 
felt  the  anxieties  occasioned  by  them,  and  conversed  with  them. 
They  have  been  driven  away,  and  the  anxiety  ceased  ;  they  have 
returned,  and  the  anxiety  returned  ;  and  I  have  perceived  its  in- 
crease and  decrease  according  to  their  approach  and  removal. 
Hence  was  made  manifest  to  me  the  origin  of  the  persuasion  en- 
tertained by  some,  who  do  not  know  what  conscience  is, — because 
they  have  none  themselves, — that  its  pangs  arise  from  a  disordered 
stomach.1 

300.  The  conjunction  of  heaven  with  man  is  not  like  that  of 
one  man  with  another,  but  is  a  conjunction  with  the  interiors 
which  belong  to  his  mind,  thus  with  his  spiritual  or  internal 
man.  But  there  is  a  conjunction  with  his  natural  or  external 
man  by  correspondences,  which  conjunction  will  be  spoken  of  in 
the  following  chapter,  where  the  conjunction  of  heaven  with  man 
by  the  Word  is  treated  of. 

301.  That  the  conjunction  of  heaven  with  the  human  race,  and 

1  That  they  who  have  no  conscience  do  not  know  what  conscience  is,  n. 
7490,  91 2 1 .  That  there  are  some  who  laugh  at  conscience  when  they  hear 
what  it  is,  u.  7217.  That  some  believe  that  conscience  is  nothing;  some 
that  it  is  something  natural,  which  is  sad  and  mournful,  arising  either 
from  causes  in  the  body,  or  from  causes  in  the  world;  and  others  that  it 
is  something  peculiar  to  the  vulgar,  and  occasioned  by  religion,  n.  950. 
That  there  is  a  true  conscience,  a  spurious  conscience,  and  a  false  con- 
science, n.  1033.  That  pain  of  conscience  is  anxiety  of  mind  on  account 
of  what  is  unjust,  insincere,  and  in  any  respect  evil,  which  man  believes 
to  be  contrary  to  God.  and  to  the  good  of  his  neighbor,  n.  7217.  That 
they  have  conscience  who  are  in  love  to  God  and  charity  toward  tho 
ncigbbor,  but  not  they  who  are  not  so  principled,  n.  831,  965,  2380,  7490. 


IIEA  VEN  AND  HELL. 


of  the  human  race  with  heaven,  is  such  that  one  subsists  from 
the  other,  will  also  be  shown  in  the  next  chapter, 

302.  I  have  conversed  with  the  angels  concerning  the  conjunc- 
tion of  heaven  with  the  human  race  ;  and  I  remarked  that  the 
mar.  of  the  church  says,  indeed,  that  all  good  is  from  God,  and 
that  angels  are  present  with  man  ;  but  that  still  few  believe  that 
they  are  conjoined  to  him,  and  still  less  that  they  are  in  his 
thought  and  affection.  To  this  the  angels  replied,  that  they  knew 
there  was  such  a  belief,  and  even  such  a  mode  of  speaking  in 
the  world,  and  especially  within  the  church,  (at  which  they  won- 
dered), where  nevertheless  is  the  Word,  which  teaches  them 
concerning  heaven,  and  concerning  its  conjunction  with  man  ; 
when  yet  there  exists  such  conjunction,  that  man  were  incapable 
of  the  slightest  thought  unless  spirits  were  adjoined  to  him,  and 
that  his  spiritual  life  depends  on  this  conjunction.  They  said 
that  the  cause  of  the  ignorance  on  this  subject  is,  that  man  sup- 
poses he  lives  from  himself,  without  connection  with  the  First 
Esse  of  life,  and  that  he  is  not  aware  that  he  has  such  connection 
through  the  heavens  ;  when  yet,  if  that  connection  were  dissolved, 
he  would  instantly  fall  down  dead.  If  man  believed, — what  is 
really  true, — that  all  good  is  from  the  Lord,  and  all  evil  from 
hell,  he  then  would  not  take  merit  to  himself  on  account  of  his 
good,  nor  would  evil  be  imputed  to  him  ;  for  then,  in  every  good 
thought  and  act  he  would  look  to  the  Lord,  and  every  evil  which 
flows-in  would  be  rejected  to  hell  whence  it  came.  But  because 
man  does  not  believe  in  any  influx  from  heaven  and  from  hell, 
and  consequently  supposes  that  all  things  which  he  thinks  and 
wills  are  in  himself,  and  thence  from  himself,  he  appropriates 
evil  to  himself,  and  the  good  which  flows-in  he  defiles  with  merit, 


HEAVEN  AND  HELL. 


THE  CONJUNCTION  OF  HEAVEN  WITH  MAN  BY  THE 
WORD. 

303.  They  who  think  from  interior  reason  can  see  that  there 
is  a  connection  of  all  things  by  intermediates  with  the  First,  and 
that  whatever  is  not  in  connection  therewith,  drops  out  of  exist- 
ence ;  for  they  know,  when  they  reflect,  that  nothing  can  subsist 
from  itself,  but  everything  from  what  is  prior  to  itself,  thus  from 
the  First ;  and  that  the  connection  of  anything  with  what  is  prior 
to  itself,  is  like  that  of  an  effect  with  its  efficient  cause  ;  for  when 
the  efficient  cause  is  taken  away  from  its  effect,  the  effect  is  dis- 
solved and  destroyed.  Since  the  learned  have  so  thought,  there- 
fore they  have  seen  and  affirmed  that  subsistence  is  perpetual  exist- 
ence ;  thus  that  all  things  perpetually  exist,  that  is,  subsist  from  the 
First,  because  from  II im  they  originally  existed.  But  what  is  the 
connection  of  everything  with  what  is  prior  to  itself,  thus  with 
the  First,  from  Whom  are  all  things,  cannot  be  explained  in  a 
few  words,  because  it  is  various  and  diverse  ;  only  in  general, 
that  there  is  a  connection  of  the  natural  world  with  the  spiritual 
world,  and  that  hence  there  is  a  correspondence  of  all  things  in 
the  natural  world  with  all  things  in  the  spiritual  world, — con- 
cerning which  correspondence,  see  n.  103  to  115  ;  also  that  there 
is  a  connection,  and  consequent  correspondence,  of  all  things  of 
man  with  all  things  of  heaven  ;  concerning  which  also  above,  n. 
87  to  102. 

304.  Man  was  so  created,  that  he  has  connection  and  conjunc- 
tion with  the  Lord,  but  with  the  angels  of  heaven  he  has  only 
consociation.  He  has  not  conjunction  with  the  angels,  but  only 
consociation,  because  from  creation  he  is  like  an  angel  as  to  his 
interiors  which  belong  to  the  mind  ;  for  the  will  and  understand- 
ing of  man  are  like  the  will  and  understanding  of  an  angel. 
Hence  it  is  that  after  his  decease,  if  he  had  lived  according  to  di- 
vine order,  he  becomes  an  angel,  and  receives  wisdom  similar  to 
that  of  the  angels.  When,  therefore,  the  conjunction  of  man 
with  heaven  is  spoken  of,  his  conjunction  with  the  Lord  and  his 
consociation  with  the  angels  are  meant ;  for  heaven  is  not  heaven 


IIEA  VEN  AND  HELL. 


from  anything  proper  to  the  angels,  but  from  the  Divine  of  the 
Lord.  (That  the  Divine  of  the  Lord  makes  heaven,  may  be  seen 
above,  n.  7  to  22).  Man,  however,  has  something  more  than  the 
angels,  in  that  he  is  not  only  in  the  spiritual  world  as  to  his  inte- 
riors, but  also  at  the  same  time  in  the  natural  world  as  to  his  ex- 
teriors. His  exteriors,  which  are  in  the  natural  world,  are  all 
things  which  belong  to  his  natural  or  external  memory,  and  thence 
are  subjects  of  thought  and  imagination.  These  in  general  are 
knowledges  and  sciences,  with  their  delights  and  pleasures,  so  far 
as  they  savor  of  the  world  ;  also  various  pleasures  which  belong 
to  the  sensual  principles  of  the  body,  together  with  the  senses 
themselves,  the  speech,  and  actions.  All  these  things  are  the  ul- 
timates  also  in  which  the  divine  influx  of  the  Lord  closes  ;  for  it  does 
not  stop  in  the  middle,  but  proceeds  to  its  ultimates.  From  these 
facts  it  is  evident  that  the  ultimate  of  divine  order  is  in  man  ;  and 
that,  because  he  is  the  ultimate,  he  is  also  its  basis  and  founda- 
tion. Because  the  divine  influx  of  the  Lord  does  not  stop  in  the 
middle,  but  proceeds  to  its  ultimates,  as  was  said,  and  because  the 
medium  [or  middle]  through  which  it  passes,  is  the  angelic  hea- 
ven, and  the  ultimate  is  in  man,  and  because  nothing  uncon- 
nected can  exist,  it  follows  diat  the  connection  and  conjunction 
of  heaven  with  the  human  race  are  such,  that  the  one  subsists 
from  the  other  ;  and  that  the  human  race  without  heaven,  would 
be  like  a  chain  without  any  hook  ;  and  that  heaven  without  the 
human  race,  would  be  like  a  house  without  a  foundation.1 


1  That  nothing  exists  from  itself,  but  that  everything  exists  from  what 
is  prior  to  itself,  and  thus  all  things  from  the  First;  that  they  also  subsist 
from  Him  who  gave  them  existence;  and  that  to  subsist  is  to  exist  per- 
petually, n.  2SS6,  28S8,  3627,  362S,  3648,  4523,  4524,  6040,  6056.  That  di- 
vine order  does  not  stop  in  the  middle,  but  proceeds  to  ultimates,  and  there 
terminates;  that  the  ultimate  is  man,  and  that  divine  order  therefore 
terminates  in  man,  n.  634,  (2853),  3632,  5S97.  (6239),  6451,  6465,  9216, 
(9217),  9824,  9S28,  9836,  9905,  10044,  10329,  10335,  io548.  That  interior 
thing;  flow  by  successive  order  into  external  things,  even  to  the  extreme  or 
ultimate,  and  that  there,  also,  they  exist  and  subsist,  n.  634,  6239.  6465, 
9216,  9217.  That  interior  things  exist  and  subsist  in  what  is  ultimate  in 
simultaneous  order,  concerning  which,  n.  5897,  6451,  8603,  10099.  That 
hence  all  interior  things  are  held  together  in  connection  from  the  First  by 
the  last,  n.  9828.    That  hence  the  first  and  the  last  signify  all  things  in 


192 


HEA  VEN  AND  HELL. 


305.  But  because  man,  through  the  love  of  self  and  the  world, 
has  broken  this  connection  with  heaven,  by  averting  his  interiors 
therefrom  and  turning  them  to  the  world  and  himself,  and  has 
thus  withdrawn  himself  so  as  no  longer  to  serve  as  a  basis  and 
foundation  for  heaven,  therefore  a  medium  has  been  provided  by 
the  Lord  to  supply  the  place  of  such  basis  and  foundation,  and 
also  to  serve  for  the  conjunction  of  heaven  with  man.  This  me- 
dium is  the  Word.  But  how  the  Word  serves  for  such  a  medium, 
has  been  shown  in  many  passages  in  the  Arcana  Ccelestia, 
all  of  which  may  be  seen  collected  together  in  the  little  work, 
concerning  The  White  Horse  mentioned  in  the  Apocalypse  ; 
and  also  in  the  Appendix  to  the  Heavenly  Doctrine,  some  pas- 
sages from  which  are  here  adduced  in  the  notes  below.1 

306.  I  have  been  informed  from  heaven,  that  the  most  ancient 


general,  and  every  particular  thing,  thus  the  whole,  n.  10044,  io329>  io335> 
and  that  hence  there  is  strength  and  power  in  ultimates,  n.  9S36. 

1  That  the  Word  in  its  literal  sense  is  natural,  n.  S7S3.  because  the 
natural  is  the  ultimate  principle,  in  which  spiritual  and  celestial  things, 
which  are  things  interior,  close,  and  on  which  they  subsist,  as  a  house 
upon  its  foundation,  n.  9430,  9433,  9S24,  10044,  IO430-  That  the  Word,  in 
order  to  be  of  such  a  quality,  is  written  by  pure  correspondences,  n.  1403, 
140S,  1409,  1540,  (1615),  1659,  1709.  17S3,  S615.  106S7.  That  because  the 
Word  consists  of  pure  correspondences  in  the  literal  sense,  it  is  the  conti- 
nent of  the  spiritual  and  celestial  sense,  n.  9407.  That  it  is  accommodated 
both  to  men  and  angels  at  the  same  time,  n.  1767  to  1772,  1SS7.  2143.  2157, 
2275,  2333,  2395,  2540,  2541,  2547,  2553,  73S1,  SS62,  10322.  That  it  is  the 
medium  for  uniting  heaven  and  earth,  n.  2310,  2495,  9212,  9216,  9357, 
9396,  10375.  That  the  conjunction  of  the  Lord  with  man  is  effected  by  the 
Word,  through  the  medium  of  the  internal  sense,  n.  10375.  That  by  the 
whole  Word  and  by  every  part  of  it  there  is  conjunction,  and  that  hence 
the  Word  is  wonderful  above  all  other  writings,  n.  10632,  10633.  >°634- 
That  since  the  Word  was  written,  the  Lord  speaks  by  it  to  men,  n.  10290. 
That  the  church,  where  the  Word  is,  and  where  the  Lord  is  known  by  the 
Word,  when  compared  with  those  who  are  out  of  the  church,  and  have 
not  the  Word,  and  know  not  the  Lord,  is  like  the  heart  and  lungs  in  man 
with  respect  to  the  other  parts  of  the  body,  which  live  from  them  as  from 
the  fountains  of  their  life,  n.  637,  931,  2054.  2S53.  That  the  universal 
church  on  earth  is  as  one  man  before  the  Lord.  n.  7396.  9276.  Hence  it  is 
that  unless  there  was  a  church  on  the  earth  where  the  Word  is,  and  where 
the  Lord  is  known  by  the  Word,  the  human  race  here  would  perish,  n. 
468,  637,  931,  4545,  10452. 


HEAVEN  AND  HELL. 


*93 


people  had  immediate  revelation,  since  their  interiors  were  turned 
toward  heaven  ;  and  that  thence  there  was  conjunction  of  the 
Lord  with  the  human  race  at  that  time.  But  after  their  times, 
that  there  was  not  such  immediate  revelation,  but  mediate  by  cor- 
respondences ;  for  all  the  divine  worship  of  the  people  who  suc- 
ceeded the  most  ancient,  consisted  of  correspondences ;  from 
which  circumstance  the  churches  of  that  period  were  called  rep- 
resentative churches.  For  the  nature  of  correspondence  and 
representation  was  at  that  time  well  known.  They  knew  that 
all  things  which  exist  on  earth  corresponded  to  the  spiritual 
things  in  heaven  and  in  the  church  ;  or,  what  is  the  same,  repre- 
sented them  ;  wherefore  the  natural  things  which  constituted  the 
externals  of  their  worship,  served  them  as  mediums  for  thinking 
spiritually,  thus  in  unison  with  the  angels.  After  the  science  of 
correspondences  and  representations  was  obliterated,  then  the 
Word  was  written,  in  which  all  the  words  and  sentences  are  cor- 
respondences ;  thus  they  contain  a  spiritual  or  internal  sense, 
which  the  angels  understand.  Wherefore  when  man  reads  the 
Word,  and  understands  it  according  to  the  literal  or  external 
sense,  the  angels  understand  it  according  to  the  internal  or  spir- 
itual sense  ;  for  all  the  thought  of  angels  is  spiritual,  but  the 
thought  of  man  is  natural.  Spiritual  and  natural  thought  indeed 
appear  different,  but  still  they  are  one,  because  they  correspond. 
Hence  it  is,  that  after  man  removed  himself  from  heaven,  and 
severed  the  bond  of  connection  therewith,  a  medium  of  conjunc- 
tion by  means  of  the  Word  was  provided  by  the  Lord. 

307.  How  heaven  is  conjoined  with  man  by  means  of  the 
Word,  I  will  illustrate  by  citing  a  few  passages.  The  New  Jeru- 
salem is  described  in  the  Apocalypse  in  these  words  :  UI  saw  a 
new  heaven  and  a  new  earth;  and  the  former  heaven  and  the 
former  earth  had  passed  away.  And  I  saw  the  holy  city  Je- 
rusalem coming'  down  fro?n  God  out  of  heaven. —  The  city  was 
four  square,  its  length  as  great  as  its  breadth;  and  the  angel 
measured  the  city  with  a  reed,  twelve  thousand  furlongs. 
The  length  a?td  the  breadth  and  the  hight  of  it  were  equal; 
and  he  measured  the  wall  thereof,  a  hundred  and  forty-four 
cubits,  the  measure  of  a  man,  that  is,  of  the  angel.  The 
building  of  the  wall  was  of  jasper ;  but  the  city  itself  was 
25  1 


i94 


HEAVEN  AND  HELL. 


pure  gold,  and  like  7into  pure  glass  ;  and  the  foundations  of 
the  wall  were  adorned  with  every  precious  stone. —  The  twch'e 
gates  were  twelve  pearls; — and  the  street  of  the  city  was  pure 
gold  as  it  were  transparent  glass."  chap.  xxi.  i,  2,  16,  [19,  21]. 
When  a  man  reads  these  words,  he  understands  them  merely  ac- 
cording to  the  sense  of  the  letter,  which  is,  that  the  visible  hea- 
ven and  earth  are  to  perish,  and  a  new  heaven  to  be  created  ;  and 
that  the  holy  city  Jerusalem  is  to  descend  upon  the  new  earth,  and 
that  it  is  to  be,  in  all  its  dimensions,  according  to  this  description. 
But  the  angels  attendant  on  man  understand  these  things  in  a 
manner  altogether  different, — for  they  understand  spiritually 
what  man  understands  naturally.  By  the  new  heaven  and  new 
earth  they  understand  a  new  church.  By  the  city  Jerusalem  com- 
ing down  from  God  out  of  heaven,  they  understand  its  heavenly 
doctrine  revealed  by  the  Lord.  By  its  length,  breadth,  and  bight, 
which  are  equal, — each  being  twelve  thousand  furlongs, — they 
understand  all  the  goods  and  truths  of  that  doctrine  in  the  com- 
plex. By  its  wall,  they  understand  the  truths  which  jjrotect  it. 
By  the  measure  of  the  wall,  a  hundred  and  forty-four  cubits, 
which  is  the  measure  of  a  man,  that  is,  of  the  angel,  they  under- 
stand all  those  protecting  truths  in  the  complex,  and  their  qual- 
ity. By  its  twelve  gates,  which  were  of  pearls,  they  understand  the 
truths  which  introduce.  Pearls  also  signify  such  truths.  By  the 
foundations  of  the  wall,  which  were  of  precious  stones,  they  un- 
derstand the  knowledges  on  which  that  doctrine  is  founded.  By 
the  gold  like  unto  clear  glass,  of  which  the  city  and  its  street  con- 
sisted, they  understand  the  good  of  love,  from  which  the  doctrine 
with  its  truths  is  transparent.  Thus  do  the  angels  understand  all 
those  things, — in  a  manner  quite  different  from  man.  The  natu- 
ral ideas  of  man  thus  pass  into  spiritual  ideas  with  the  angels,  with- 
out their  knowing  anything  of  the  literal  sense  of  the  Word, — as 
of  a  new  heaven  and  a  new  earth,  of  a  new  city  Jerusalem,  of 
its  wall,  of  the  foundations  of  the  wall,  and  of  its  dimensions. 
Nevertheless  the  thoughts  of  the  angels  make  one  with  the 
thoughts  of  man,  because  they  correspond.  They  make  one  al- 
most like  the  words  of  a  speaker,  and  the  understanding  of  them 
by  a  hearer  who  pays  no  attention  to  the  words,  but  only  to  their 


HE  A  VEN  AND  HELL. 


J95 


meaning  From  tin's  it  may  be  seen  how  heaven  is  conjoined 
with  man  by  means  of  the  Word. 

To  take  another  example  from  the  Word  :  "In  that  day  there 
shall  be  a  path  from  Egypt  to  Assyria;  and  the  Assyrian  shall 
come  into  Egypt,  and  the  Egyptian  into  Assyria;  and  the 
Egyptians  shall  serve  the  Assyrians.  In  that  day  Israel  shall 
be  a  third  to  Egypt  and  Assyria,  a  blessing  in  the  midst  of 
the  land,  which  fehovah  of  hosts  shall  bless,  saying,  Blessed 
be  my  people,  the  Egyptians,  and  the  Assyrian,  the  work  of 
my  hands,  and  Israel  mine  inheritance."  (Isa.  xix.  23,  24,  25). 
How  man  thinks  and  how  the  angels  think  when  these  words  are 
read,  may  be  evident  from  the  literal  sense  of  the  Word,  and  from 
its  internal  sense.  Man  thinks,  from  the  sense  of  the  letter,  that 
the  Egyptians  and  Assyrians  are  to  be  converted  to  God,  and  ac- 
cepted, and  that  they  are  to  make  one  with  the  Israelitish  nation ; 
but  the  angels  think,  according  to  the  internal  sense,  of  the  man 
of  the  spiritual  church,  who  is  there  described  in  that  sense, 
whose  spiritual  mind  is  Israel,  whose  natural  mind  is  the  Egyp- 
tian, and  whose  rational  mind,  which  is  the  intermediate,  is  the 
Assyrian.1  Still  the  literal  sense  and  spiritual  sense  are  one,  be- 
cause they  correspond  ;  wherefore  when  the  angels  think  thus 
spiritually,  and  man  thus  naturally,  they  are  conjoined  almost 
like  soul  and  body.  The  internal  sense  of  the  Word  is  also  its 
soul,  and  the  literal  sense  is  its  body.  Such  is  the  Word  through- 
out. Hence  it  is  evident  that  it  is  a  medium  of  the  conjunction 
of  heaven  with  man,  and  that  its  literal  sense  serves  as  a  basis 
and  foundation. 

308.  Those  who  are  out  of  the  church  and  have  not  the  Word, 
are  likewise  conjoined  to  heaven  by  means  of  the  Word  ;  for  the 
church  of  the  Lord  is  universal,  and  with  all  who  acknowledge 
a  Divine  and  live  in  charity.    These  also  are  instructed  by  the 


'  That  Egypt  and  Egyptian,  in  the  Word,  signify  the  natural  principre, 
anc  the  scientific  thence  derived,  n.  4967,  5079,  50S0,  5095,  5160,  5799,  6015, 
6147,  6252,  7355,  7648.  9391.  9340.  That  Assyria  signifies  the  rational  prin- 
ciple, n.  119,  11S6.  That  Israel  signifies  the  spiritual  principle,  n.  5414, 
5S01,  5803,  5806,  5S12,  5S17,  5819,  5S26,  5S33,  5879,  5951,  6426,  6637,  6S62 
6868,  7035,  7062,  7198,  7201,  7215,  7223,  7957,  8234,  8805,  9340. 


196 


HE  A  VEN  AND  HELL. 


angels  after  their  decease,  and  receive  divine  truths.1 — On  this 
subject  see  below  in  the  chapter  that  treats  of  the  Gentiles. 
The  universal  church  on  earth  is  as  one  man  in  the  sight  of  the 
Lord,  just  as  heaven  is,  (concerning  which  above,  n.  59  to  72.) 
But  the  church  where  the  Word  is,  and  where  the  Lord  through 
it  is  known,  is  as  the  heart  and  lungs  in  that  man.  That  all  the 
viscera  and  members  of  the  whole  body  derive  life  from  the 
heart  and  lungs  by  various  derivations,  is  well  known  ;  so  like- 
wise that  part  of  the  human  race,  which  is  without  the  church 
where  the  Word  is,  and  which  constitutes  the  members  of  that 
man,  derives  its  life  [from  the  church  which  is  in  possession  of 
the  Word].  The  conjunction  of  heaven  by  the  Word  with  those 
who  are  remote  from  the  church,  may  also  be  compared  to  light, 
which  is  propagated  from  a  centre  in  every  direction.  There  is 
divine  light  in  the  Word,  and  there  the  Lord  with  heaven  is  pre- 
sent ;  and  in  consequence  of  His  presence,  even  those  who  are 
far  off  are  in  the  enjoyment  of  light.  It  would  be  otherwise  if 
there  were  no  Word.  These  truths  may  receive  further  elucida- 
tion from  what  was  shown  above  concerning  the  form  of  heaven, 
according  to  which  are  the  consociations  and  communications 
there.  But  this  arcanum  is  comprehensible  to  those  who  are  in 
spiritual  light,  yet  not  to  those  who  are  only  in  natural  light ;  for 
the  former  see  innumerable  things  which  are  invisible  to  the  lat- 
ter, or  seen  by  them  as  one  obscure  tiling. 

309.  If  such  a  Word  had  not  been  given  on  this  earth,  its  in- 
habitants would  have  been  separated-  from  heaven  ;  and  if  sepa- 
rated from  heaven,  the)'  would  have  been  no  longer  rational,  for 
the  human  rational  exists  from  the  influx  of  the  light  of  heaven. 
The  men  of  this  earth  are  also  incapable  of  receiving  immediate 


1  That  the  church  specifically  exists  where  the  Word  is,  and  where  the 
Lord  is  known  by  the  Word,  and  thus  where  divine  trutls  from  heaven 
are  revealed,  n.  3S57,  10761.  That  the  church  of  the  Lotd  is  with  all  in 
the  universal  terrestrial  globe,  who  live  in  good  according  to  the  princi- 
ples of  their  religion,  n.  3263,  6637.  10765.  That  all  in  every  country,  who 
live  in  good  according  to  the  principles  of  their  religion,  and  acknowledge 
a  Divine  Being,  are  accepted  of  the  Lord,  n.  25S9  to  2604,  2S61.  2S63,  3263, 
4190,  4197,  6700,  9256;  and  also  all  infants  wherever  they  are  born,  n.  22S9 
to  2309,  4792. 


HE  A  VEN  AND  HELL. 


'97 


revelation,  and  of  being  instructed  thereby  concerning  divine 
truths,  like  the  inhabitants  of  other  earths,  concerning  whom  I 
have  treated  in  a  separate  work ;  for  the  former  are  more  im- 
meised  in  worldly  things,  thus  in  things  external,  than  the  latter, 
and  internal  things  are  what  receive  revelation  ;  if  external  things 
received  it,  \i.  e.  if  the  truth  were  revealed  to  those  who  are  in 
externals]  it  would  not  be  understood.  That  such  is  the  charac- 
ter of  the  men  of  this  earth,  appears  manifestly  from  those  within 
the  church,  who,  although  they  know  from  the  Word  about  hea- 
ven, and  hell,  and  the  life  after  death,  still  deny  them  in  their 
hearts ;  among  whom  also  are  some  who  have  acquired  the  repu- 
tation of  learning  in  an  eminent  degree,  and  who  might  there- 
fore be  expected  to  be  wiser  than  others. 

310.  I  have  sometimes  conversed  with  the  angels  concerning 
the  Word,  and  told  them  that  some  despise  it  on  account  of  its 
simple  style  ;  that  nothing  whatever  is  known  concerning  its  in- 
ternal sense  ;  and  that  hence  it  is  not  believed  that  such  exalted 
wisdom  lies  concealed  in  it.  The  angels  replied,  that  the  style 
of  the  Word,  although  it  appears  simple  in  the  sense  of  the  letter, 
is  still  such,  that  nothing  can  by  any  means  be  compared  to  it  in 
point  of  excellence  ;  since  divine  wisdom  lies  concealed  not  only 
in  all  the  meaning  there,  but  even  in  every  single  word  ;  and  that 
in  heaven,  that  wisdom  is  manifest  as  the  light.  They  meant  to 
say  that  it  is  the  light  of  heaven,  because  it  is  divine  truth  ;  for 
divine  truth  in  heaven  emits  light  (see  above,  n.  132).  They 
said  also,  that  without  such  a  Word  there  would  be  no  heavenly 
light  with  the  men  of  our  earth,  and  therefore  no  conjunction  of 
heaven  with  them  ;  for  that  conjunction  exists  in  proportion  as 
the  light  of  heaven  is  present  with  man  ;  and  in  the  same  pro- 
portion also  divine  truth  is  revealed  to  him  through  the  Word. 
Man  does  not  know  that  that  conjunction  is  effected  by  the  spirit- 
ual sense  of  the  Word  corresponding  with  its  natural  sense,  be- 
cause the  man  of  this  earth  knows  nothing  concerning  the 
spiritual  thought  and  speech  of  the  angels,  and  that  it  differs 
from  the  natural  thought  and  speech  of  men  ;  and  unless  this  be 
known,  it  is  impossible  to  know  what  the  internal  sense  is,  and 
that  through  it,  therefore,  such  conjunction  can  be  effected.  They 
said  likewise,  that  if  man  were  aware  of  the  existence  of  such  a 


198 


IIEA  VEN  AND  HELL. 


sense,  and,  when  reading  the  Word,  would  think  from  some 
knowledge  of  it,  he  would  come  into  interior  wisdom,  and  into 
a  still  closer  conjunction  with  heaven,  since  by  means  of  it  he 
would  enter  into  ideas  similar  to  those  of  the  angels. 


HEAVEN  AND  HELL  ARE  FROM  THE  HUMAN  RACE. 

311.  It  is  altogether  unknown  in  the  Christian  world  that 
heaven  and  hell  are  from  the  human  race  ;  for  it  is  believed  that 
angels  were  created  from  the  beginning,  and  that  this  was  the 
origin  of  heaven  ;  and  that  the  devil  or  satan  was  an  angel  of 
light,  but  because  he  became  rebellious,  he  was  cast  down  with 
his  crew ;  and  that  this  was  the  origin  of  hell.  The  angels  won- 
der very  much  that  such  a  belief  should  prevail  in  the  Christian 
world,  and  still  more  that  nothing  whatever  is  known  about  hea- 
ven, when  yet  it  is  a  primary  point  of  doctrine  in  the  church  ;  and 
because  such  ignorance  prevails,  they  rejoiced  in  heart  that  it  has 
pleased  the  Lord  at  this  time  to  reveal  to  mankind  many  things 
respecting  heaven,  and  also  respecting  hell ;  and  thereby  as  far  as 
possible  to  dispel  the  darkness  which  is  every  day  increasing,  be- 
cause the  church  has  come  to  its  end.  Wherefore  they  desire  me 
to  declare  positively  from  their  mouths,  that  there  is  not  a  single 
angel  in  the  universal  heaven  who  was  originally  created  such, 
nor  any  devil  in  hell  who  was  created  an  angel  of  light  and  cast 
down  ;  but  that  all,  both  in  heaven  and  in  hell,  are  from  the  hu- 
man lace  ;  in  heaven,  those  who  lived  in  the  world  in  heavenly 
love  and  faith  ;  in  hell,  those  who  lived  in  infernal  love  and  faith  ; 
and  that  hell  in  the  whole  complex  is  what  is  called  the  devil  and 
satan, — devil  being  the  term  used  to  denote  the  hell  at  the  back 
which  is  inhabited  by  those  called  evil  genii,  and  satan  the  term 
used  to  denote  the  hell  in  front,  which  is  inhabited  by  those 
called  evil  spirits.1    The  character  of  each  of  these  hells  will  be 

1  That  the  hells  taken  together,  or  the  infernals  taken  together,  are 


HE  A  VEN  AND  HELL. 


199 


made  known  hereafter.  The  angels  further  said  that  the  Chris- 
tian world  had  conceived  such  an  idea  respecting  the  inhabitants 
of  heaven  and  hell  from  certain  passages  of  the  Word,  undci- 
stood  merely  according  to  the  sense  of  the  letter,  and  not  il- 
lustrated by  genuine  doctrine  from  the  Word  ;  when  yet  the 
literal  sense  of  the  Word,  not  illustrated  by  genuine  doctrine, 
perplexes  the  mind  in  regard  to  many  things, — whence  come 
ignorance,  heresies,  and  errors.1 

312  Anothei  reason  wli)  the  man  of  the  church  so  believes 
is,  that  he  supposes  no  one  can  go  to  heaven  or  hell  before  the 
time  of  the  last  judgment,  when, — agreeably  to  the  conception 
he  has  formed  of  that  event, — all  visible  things  are  to  perish  and 
new  ones  to  be  created,  and  the  soul  then  to  return  into  its  body, 
and  man  again  to  live  as  a  man  by  virtue  of  that  re-union.  This 
belief  involves  the  other,  that  angels  were  created  such  from  the 
beginning ;  for  it  cannot  be  believed  that  heaven  and  hell  are 
from  the  human  race,  while  it  is  imagined  that  no  man  can  enter 
either  until  the  end  of  the  world.  But  that  man  may  be  con- 
vinced that  it  is  not  so,  I  have  been  permitted  to  hold  intercourse 
with  the  angels,  and  also  to  converse  with  the  inhabitants  of 
hell ;  and  this  now  for  many  years, — sometimes  continually  from 
morning  to  evening, — and  thus  to  be  informed  concerning  hea- 
ven and  hell.  And  this  experience  has  been  granted  me  in  order 
that  the  man  of  the  church  may  no  longer  continue  in  his  erro- 
neous belief  concerning  a  resurrection  at  the  day  of  judgment, 
and  concerning  the  state  of  the  soul  in  the  meantime,  and 

called  the  devil  and  satan,  n.  694.  That  they  who  have  been  devils  in 
the  world  become  devils  after  death,  n.  968. 

1  That  the  doctrine  of  the  church  must  be  derived  from  the  Word,  n. 
3464,  5402.  5432,  10763,  10764.  That  the  Word  without  doctrine  is  not 
understood,  n.  9025,  9409,  9424,  9430,  10324,  10431,  10582.  That  true  doc- 
trine is  a  lamp  to  those  who  read  the  Word,  n.  10400.  That  genuine  doc- 
trine must  be  had  from  those  who  are  in  illustration  from  the  Lord,  n. 
2510  2516,  2519,  9424.  10105.  That  they  who  are  in  the  sense  of  the  letter 
w.thout  doctrine,  never  attain  an}'  understanding  respecting  divine  truths, 
n.  0409,  9410,  10582.  And  that  they  are  led  away  into  many  errors,  n. 
10431.  What  is  the  difference  between  those  who  teach  and  learn  from  the 
doctrine  of  the  church  derived  from  the  Word,  and  those  who  teach  and 
learn  from  the  literal  sense  alone,  n.  9025. 


200 


HEA  VEN  AND  HELL. 


also  concerning  angels  and  the  devil ;  which  belief,  because  it  is 
a  belief  of  what  is  false,  involves  the  mind  in  darkness ;  and, 
with  those  who  think  on  these  subjects  from  self-intelligence,  it 
induces  doubt,  and  at  length  denial.  For  they  say  in  their 
hearts,  how  can  so  vast  a  heaven,  with  so  many  myriads  of  stars, 
and  with  the  sun  and  moon,  be  destroved  and  dissipated?  And 
how  can  the  stars  fall  from  heaven  to  the  earth,  when  yet  they 
are  larger  than  the  earth  ?  And  how  can  bodies  eaten  up  by 
worms,  wasted  by  corruption,  and  scattered  to  all  the  winds,  be 
gathered  together  again  and  re-united  with  their  souls?  Where 
is  the  soul  in  the  mean  time,  and  what  sort  of  thing  can  it  be 
when  deprived  of  the  sensibility  which  it  had  in  the  body  ?  Be- 
sides many  similar  things,  which,  because  they  are  incomprehen- 
sible, cannot  become  objects  of  faith,  and  with  many  destroy  all 
belief  in  the  life  of  the  soul  after  death,  and  in  heaven  and  hell, 
and  along  with  these,  everything  else  which  the  church  believes. 
That  they  have  destroyed  it,  is  evident  from  those  who  say,  Who 
has  ever  come  to  us  from  heaven,  and  declared  what  heaven  is? 
What  is  hell, — or  is  there  any?  What  can  this  mean,  that  man 
is  to  be  tormented  in  everlasting  fire?  What  is  the  day  of  judg- 
ment? Has  it  not  been  expected  in  vain  for  ages?  Besides 
other  things,  which  imply  a  denial  of  all.  Lest,  dierefore,  those 
who  think  in  this  manner, — as  many  do,  who,  on  account  of 
their  worldly  wisdom  are  esteemed  erudite  and  learned, — should 
any  longer  trouble  and  seduce  the  simple  in  faith  and  heart,  and 
induce  infernal  darkness  respecting  God,  heaven,  eternal  life,  and 
other  things  which  depend  on  these,  die  interiors  which  are  of 
my  spirit  have  been  opened  by  the  Lord,  and  thus  I  have  been 
permitted  to  converse  with  all  whom  I  have  ever  known  in  the 
life  of  the  body, — after  their  decease  ;  with  some  for  days,  with 
some  for  months,  and  with  some  for  a  year ;  and  with  others 
also, — so  many  that  I  should  not  exaggerate  were  I  to  say  a  hun- 
dred tliousand, — of  whom  many  were  in  the  heavens,  and  many 
in  the  hells.  I  have  also  conversed  with  some  two  days  after 
their  decease,  and  have  told  them  that  preparations  were  now 
being  made  for  their  interment.  They  replied,  that  their  friends 
did  well  to  reject  that  which  had  served  them  for  a  body  and  its 
uses  in  the  world  ;  and  they  wished  me  to  say,  that  they  were 


HEA  VEN  AND  HELL. 


20 1 


not  dead  but  alive,  being  men  now  just  the  same  as  before,  and 
that  they  had  only  migrated  from  one  world  to  another ;  and 
that  they  were  not  conscious  of  having  lost  any  thing,  since 
they  were  in  a  body  and  in  the  possession  of  bodily  senses  as 
before,  and  in  the  enjoyment  of  understanding  and  will  as  be- 
fore ;  and  that  they  had  thoughts,  affections,  sensations,  and 
desires,  similar  to  those  which  they  had  in  the  world.  Most  of 
those  recently  deceased,  when  they  saw  that  they  were  still  alive 
and  men  as  before,  and  in  a  similar  state,  (for  after  death  every 
one's  state  of  life  is  at  first  such  as  it  had  been  in  the  world,  but 
that  is  successively  changed  either  into  heaven  or  into  hell),  were 
affected  with  new  joy  at  being  alive,  and  declared  that  they  had 
not  believed  this.  But  they  wondered  very  much  that  they  should 
have  lived  in  such  ignorance  and  blindness  concerning  the  state 
of  their  life  after  death  ;  and  especially  that  the  man  of  the  church 
should  be  in  such  ignorance  and  blindness, — who  yet,  above  all 
others  in  the  whole  world,  might  be  in  the  enjoyment  of  light 
on  these  subjects.1  They  then  first  discovered  the  cause  of  that 
blindness  and  ignorance,  which  is,  that  external  things,  which  are 
those  that  relate  to  the  world  and  the  body,  have  occupied  and 
filled  their  minds  to  such  a  degree  as  to  render  them  incapable 
of  being  elevated  into  the  light  of  heaven,  and  of  having  any 
regard  for  the  things  of  the  church  beyond  its  doctrinals ;  for 
when  corporeal  and  worldly  things  are  loved  as  they  are  at  the 


'  That  in  Christendom,  at  this  day,  few  believe  that  man  rises  again  im- 
mediately after  death,  preface  to  chap.  xvi.  Gen.  and  n.  4622,  10758;  but 
believe  that  he  will  rise  again  at  the  time  of  the  last  judgment,  when  the 
visible  world  will  perish,  n.  10595.  The  reason  that  it  is  so  believed,  n. 
10595,  10758.  That  nevertheless  man  rises  again  immediately  after  death, 
and  that  then  he  is  a  man  as  to  all  and  single  things,  n.  4527,  5006,  5078, 
8939,  8991,  10594,  10758.  That  the  soul  which  lives  after  death  is  the 
spirit  of  man,  which  in  man  is  the  man  himself,  and  likewise  in  the  other 
life  is  in  a  perfect  human  form,  n.  322,  18S0,  1881,  3633,  4622,  4735,  58S3, 
6054,  6605,  6626,  7021,  10594;  from  experience,  n.  4527,  5006,  8939:  from 
the  Word,  n.  10597.  What  is  meant  by  the  dead  seen  in  the  holy  city, 
Matt,  xxvii.  53,  explained,  n.  9229.  In  what  manner  man  is  raised  from 
the  dead,  from  experience,  n.  168  to  189.  Concerning  his  state  after  re- 
suscitation, n.  317,  318,  319,  21 19,  5079,  10596.  False  opinions  concerning 
the  soul  and  its  resurrection,  n.  444,  445,  4527,  4622,  4658. 
26  1* 


202 


HEA  VEN  AND  HELL. 


present  day,  there  flows  from  them  into  the  mind  mere  darkness, 
as  soon  as  men  go  a  step  beyond. 

313.  A  great  many  of  the  learned  from  the  Christian  world  are 
astonished,  when  they  see  themselves  after  their  decease,  pos- 
sessed of  a  body,  clad  in  garments,  and  dwelling  in  houses,  as  in 
ti  e  world  :  and  when  they  call  to  mind  what  they  had  thought  con- 
cerning the  life  after  death,  concerning  the  soul,  concerning  spir- 
its, and  concerning  heaven  and  hell,  they  are  filled  with  shame, 
and  confess  that  they  had  thought  foolishly,  and  that  the  simple  in 
faith  thought  much  more  wisely  than  they-  The  learned,  who  had 
confirmed  themselves  in  such  things,  and  who  had  ascribed  all 
things  to  nature,  were  explored,  and  it  was  discovered  that  their 
interiors  were  entirely  closed,  and  their  exteriors  open,  so  that 
they  had  not  looked  to  heaven,  but  to  the  world,  consequently  also 
to  hell ;  for  in  the  degree  that  the  interiors  are  open,  man  looks  to 
heaven  ;  but  in  the  degree  that  the  interiors  are  closed  and  the 
exteriors  open,  he  looks  to  hell :  for  the  interiors  of  man  are 
formed  for  the  reception  of  all  things  of  heaven,  and  the  exte- 
riors for  the  reception  of  all  things  of  the  world  ;  and  they  who 
receive  the  world,  and  not  heaven  at  the  same  time,  receive  hell.1 

314.  That  heaven  is  from  the  human  race  may  be  further  evi- 
dent from  this,  that  angelic  minds  and  human  minds  are  similar. 
Both  enjoy  the  faculty  of  understanding,  perceiving,  and  willing. 
Both  are  formed  to  receive  heaven  ;  for  the  human  mind  is  capa- 
ble of  wisdom  as  well  as  the  angelic  mind,  but  it  docs  not  be- 
come so  wise  in  the  world,  because  it  is  in  an  earthly  body,  and 
in  that  the  spiritual  mind  thinks  naturally.  But  it  is  otherwise 
when  released  from  its  connection  with  that  body  ;  then  it  no 
longer  thinks  naturally,  but  spiritually  ;  and  when  it  thinks  spir- 
itually, then  it  thinks  things  incomprehensible  and  ineffable  to 
the  natural  man  ;  thus  it  becomes  wise  as  an  angel.  From  these 
observations  it  may  be  seen  that  the  internal  of  man,  which  is 
called  his  spirit,  is,  in  its  essence,  an  angel  (see  above,  n.  57),J 

1  That  in  man  the  spiritual  and  the  natural  world  are  conjoined,  n. 
6057.  Thi;t  the  internal  of  man  is  formed  to  the  image  of  heaven,  but  the 
external  to  the  image  of  the  world,  n.  362S,  4523,  4524,  6057,  6314,  9706, 
10156,  10472. 

"  That  there  are  as  many  degrees  of  life  in  man,  as  there  are  heavens, 


HEA  VEN  AND  HELL. 


203 


which,  when  released  from  the  earthly  body  is  in  the  human 
form  the  same  as  an  angel.  (That  an  angel  is  in  a  perfect  human 
form,  may  be  seen  above,  n.  73  to  77).  But  when  the  internal 
of  man  is  not  open  above,  but  only  beneath,  then  after  its  release 
from  the  body  it  is  still  in  the  human  form,  but  hideous  and  dia- 
bolical ;  for  it  cannot  look  upward  to  heaven,  but  only  downward 
to  hell. 

315.  Whoever  is  instructed  concerning  divine  order,  may 
also  understand  that  man  was  created  to  become  an  angel ;  be- 
cause in  him  is  the  ultimate  of  order,  (n.  304),  in  which  may  be 
formed  a  subject  of  heavenly  and  angelic  wisdom  capable  of  be- 
ing renewed  and  multiplied.  Divine  order  never  stops  mid-way, 
and  there  forms  something  without  an  ultimate, — for  it  is  not 
then  in  its  fullness  and  perfection, — but  proceeds  to  its  ultimate, 
and  when  it  reaches  that,  commences  the  work  of  formation  ; 
and  also  through  the  means  there  collected,  renews  itself  and 
goes  on  to  further  productions,  which  it  accomplishes  by  means 
of  procreations.  Wherefore  there  [in  the  ultimate]  is  the  semi- 
nary of  heaven. 

316.  The  Lord  rose  again  not  only  as  to  the  spirit  but  also  as 
to  the  body,  because  when  He  was  in  the  world  He  glorified 
his  whole  Human,  that  is,  made  it  Divine.  For  the  soul  which 
He  had  from  the  Father,  was  the  very  Divine  Itself ;  and  the 
body  was  made  a  likeness  of  the  soul,  that  is,  of  the  Father, — 
therefore  also  Divine.  Hence  it  was  that  He,  differently  from 
any  man,  rose  again  as  to  both.1  This  also  He  manifested  to  His 
disciples,  who  imagined  when  they  beheld  Him,  that  they  saw  a 
spirit, — saying  :  '•'•Behold  my  hands  and  my feet,  that  it  is  I  My- 
self: handle  Me  and  see,  for  a  spirit  hath  not  fesh  and  bones 
as  ye  see  Me  have"  (Luke  xxiv.  36-38)  ;  by  which  He  indicated 


and  that  they  are  opened  after  death  according  to  his  life,  n.  3747,  9594. 
That  heaven  is  in  man,  n.  3884.  That  men  who  live  a  life  of  love  and 
charity  have  in  them  angelic  wisdom,  but  at  the  time  hidden,  and  that 
they  come  into  it  after  death,  n.  2494.  That  man,  in  the  Word,  is  called 
an  angel,  who  receives  the  good  of  love  and  of  faith  from  the  Lord,  n. 
10528. 

1  That  man  rises  again  only  as  to  spirit,  n.  10593,  10594.  That  the  Lord 
alone  rose  again  as  to  the  body  also,  n.  1729,  2083,  5078,  10825. 


204 


HEA  VEN  AND  HELL. 


that  He  was  a  man  not  only  as  to  His  spirit,  but  likewise  as  to 
His  body. 

317.  In  order  that  it  may  be  known  that  man  lives  after  death, 
and  goes  either  to  heaven  or  to  hell  according  to  his  life  in  the 
world,  many  things  have  been  revealed  to  me  concerning  the 
state  of  man  after  death,  which  will  hereafter  be  treated  of  in 
older  when  speaking  of  the  world  of  spirits. 


THE  GENTILES,  OR  PEOPLES  NOT  INCLUDED  IN  THE 
CHURCH,  IN  HEAVEN. 

318.  It  is  a  common  opinion  that  those  who  are  born  out  of 
the  church,  who  are  called  Heathen  or  Gentiles,  cannot  be  saved, 
because  they  have  not  the  Word,  and  thus  are  ignorant  of  the 
Lord,  without  whom  there  can  be  no  salvation.  Nevertheless 
it  may  be  known  that  they  also  are  saved,  from  these  considera- 
tions alone  ;  That  the  mercy  of  the  Lord  is  universal,  that  is,  ex- 
tended toward  every  individual ;  that  they  are  born  men  as  well 
as  those  within  the  church,  who  are  respectively  few  ;  and  that  it 
is  no  fault  of  theirs  that  they  are  ignorant  of  the  Lord.  Every 
person  who  thinks  from  any  enlightened  reason,  may  see  that  no 
man  is  born  for  hell ;  for  the  Lord  is  love  itself,  and  it  is  agreeable 
to  His  love  that  all  be  saved.  Wherefore  also  He  has  provided 
that  all  shall  have  some  kind  of  religion,  and  thereby  be  in  the 
acknowledgment  of  a  Divine,  and  in  the  enjoyment  of  intcrioi 
life  :  for  to  live  according  to  religion  is  to  live  interiorly  ;  for  then 
man  look*  up  to  a  Divine  ;  and  as  far  as  he  looks  up  to  a  Divine, 
so  far  he  does  not  esteem  the  world,  but  removes  himself  from 
it,  consequently  from  the  life  of  the  world,  which  is  exterior 
life.1 


1  That  Gentiles  are  saved  alike  with  Christians,  n.  932,  1032.  1059,  22S4, 
25S9,  2590,  3778,  4190,  4197.  Concerning  the  lot  of  Gentiles  and  peoples, 
out  of  the  church  in  the  other  life,  n.  25S9  to  2604.    That  the  church  is 


HEA  VEN  AND  HELL. 


205 


319.  That  Gentiles  are  saved  as  well  as  Christians,  may  be 
known  to  those  who  understand  what  it  is  that  makes  heaven 
with  man  ;  for  heaven  is  in  man,  and  those  who  have  heaven  in 
themselves  enter  heaven  after  death.  It  is  heaven  in  man  to.  ac- 
knowledge a  Divine,  and  to  be  led  by  Him.  The  first  and  pri- 
mary thing  of  every  religion  is,  to  acknowledge  a  Divine.  A 
religion  which  does  not  include  this  acknowledgment,  is  no  reli- 
gion at  all.  And  the  precepts  of  every  religion  have  respect  to 
worship  ;  thus  they  teach  how  the  Divine  is  to  be  worshiped  in  a 
manner  acceptable  to  Him  ;  and  when  this  is  settled  in  one's 
mind,  yea,  in  the  degree  that  he  wills  or  loves  it,  in  that  degree 
he  is  led  by  the  Lord.  It  is  known  that  Gentiles  live  a  moral 
life  as  well  as  Christians,  and  that  many  of  them  live  better  than 
Christians.  Men  live  a  moral  life  either  for  the  sake  of  the  Divine, 
or  from  a  regard  to  the  opinion  of  the  world.  The  moral  life 
which  is  lived  for  the  sake  of  the  Divine  is  spiritual  life.  Both 
appear  alike  in  the  external  form,  but  in  the  internal  they  are 
altogether  different.  One  saves  man  ;  the  other  does  not.  For  he 
who  lives  a  moral  life  from  a  regard  to  the  Divine,  is  led  by  the 
Divine  ;  but  he  who  lives  a  moral  life  from  a  regard  to  the  opin- 
ions of  the  world,  is  led  by  himself.  But  let  this  be  illustrated 
by  an  example.  He  who  shuns  the  doing  of  evil  to  his  neigh- 
bor, because  to  do  evil  is  contrary  to  religion,  thus  contrary  to  the 
Divine,  shuns  evil  from  a  spiritual  ground  ;  but  he  who  shuns 
the  doing  of  evil  to  another  merely  through  fear  of  the  law, 
of  the  loss  of  reputation,  honor,  or  gain,  thus  for  the  sake  of 
himself  and  the  world,  shuns  it  from  a  natural  ground,  and  is  led 
by  himself.  The  life  of  the  latter  is  natural,  but  that  of  the  for- 
mer is  spiritual.  The  man  whose  moral  life  is  spiritual,  has 
heaven  in  himself ;  but  he  whose  moral  life  is  merely  natural,  has 


specifically  where  the  Word  is,  and  by  it  the  Lord  is  known,  n.  3857, 
10761.  Nevertheless,  that  they  who  are  born  where  the  Word  is,  and 
where  the  Lord  is  known,  are  not,  on  that  account,  of  the  church,  but 
the\  who  live  a  life  of  charity  and  of  faith,  n.  6637,  10143,  10153,  10578, 
10645,  10S29.  That  the  church  of  the  Lord  is  with  all  in  the  universe  who 
live  in  good  according  to  their  religion  and  acknowledge  a  Divine,  and 
that  they  are  accepted  of  the  Lord,  and  come  into  heaven,  n.  25S9  to  2604, 
2861,  2863,  3263,  4190,  4197,  6700,  9256. 


2o6 


HEA  VEN  AND  HELL. 


not  heaven  in  himself.  The  reason  is,  because  heaven  flows  in 
from  above,  and  opens  man's  interiors,  and  through  his  interiors 
flows-in  into  his  exteriors  ;  but  the  world  flows-in  from  beneath, 
and  opens  his  exteriors,  but  not  his  interiors  ;  for  there  is  no  in- 
flux from  the  natural  world  into  the  spiritual,  but  from  the  spirit- 
ual world  into  the  natural ;  wherefore  if  heaven  be  not  received 
at  the  same  time  with  the  world,  the  interiors  are  closed.  From 
these  observations  it  may  be  seen  who  receive  heaven  in 
themselves,  and  who  do  not.  But  heaven  is  not  the  same  in  one 
as  ifis  in  another ;  it  differs  in  each  according  to  his  affection  of 
good  and  thence  of  truth.  They  who  are  in  the  affection  of 
good  for  the  sake  of  the  Divine,  love  divine  truth  ;  for  good  and 
truth  mutually  love  each  other,  and  desire  to  be  conjoined.1 
Wherefore  the  Gentiles,  although  they  are  not  in  genuine  truths 
in  the  world,  still  receive  them  in  the  other  life  according  to  the 
love  with  which  they  are  imbued. 

320.  There  was  a  certain  spirit  from  among  the  Gentiles,  who 
had  lived  in  the  world  in  the  good  of  charity  according  to  his  re- 
ligion ;  when  he  heard  Christian  spirits  arguing  about  articles  of 
belief,  (for  spirits  argue  with  each  other  much  more  ably  and 
acutely  than  men,  especially  about  goods  and  truths),  he  wondered 
at  their  disputing  in  this  manner,  remarking  that  he  did  not  like 
to  hear  them,  for  they  argued  from  appearances  and  fallacies ; 
instructing  them  in  this  wise  : — If  I  am  good,  I  can  know  from 
good  itself  what  things  are  true ;  and  what  I  do  not  know,  I  am 
able  to  receive. 

321 .  I  have  often  been  instructed  that  Gentiles,  who  have  led  a 
moral  life,  have  lived  in  obedience  and  subordination,  and  in 
mutual  charity  according  to  their  religion,  and  have  thence  re- 
ceived something  of  conscience,  are  accepted  in  the  other  life, 
and  are  there  instructed  with  anxious  care  by  angels  in  the  goods 
and  truths  of  faith  ;  and  that,  while  under  instruction,  they  be- 

1  That  between  good  and  truth  there  is  the  resemblance  of  a  marriage, 
n.  1904.  2173,  250S.  That  good  and  truth  are  in  a  perpetual  tendency  to 
conjunction,  and  that  good  desires  truth  and  its  conjunction,  n.  9206, 
9207,  949.V  In  what  manner  is  the  conjunction  of  good  and  of  truth,  and 
with  whom,  n.  3834,  3843,  4096,  4097,  4301,  4345,  4353,  4364,  436S,  5365, 
7623  to  7627,  9258. 


HE  A  VEN  AND  HELL. 


207 


h&ve  themselves  modestly,  intelligently,  and  wisely,  and  willingly 
eceive  truths,  and  are  imbued  with  them  ;  besides,  they  have 
formed  to  themselves  no  principles  of  the  false  contrary  to  the 
truths  of  faith,  which  are  to  be  shaken  orT,  much  less  scandals 
against  the  Lord, — like  many  Christians  who  cherish  no  other  idea 
of  Him  than  that  of  a  common  man.  Not  so  the  Gentiles.  When 
they  hear  that  God  became  Man,  and  thus  manifested  Himself  in 
the  world,  they  immediately  acknowledge  it,  and  adore  the  Lord, 
saying,  that  God  has,  indeed,  manifested  Himself,  because  He  is 
the  God  of  heaven  and  earth,  and  because  the  human  race  are 
His.1  It  is  a  divine  truth,  that  without  the  Lord  there  is  no  sal- 
vation ;  but  this  is  to  be  understood  to  mean  that  there  is  no  sal- 
vation but  from  the  Lord.  There  are  many  earths  in  the  uni- 
verse, and  all  of  them  full  of  inhabitants.  Scarcely  any  there 
know  that  the  Lord  assumed  the  Human  on  our  earth.  Never- 
theless, because  they  adore  the  Divine  under  a  human  form,  they 
are  accepted  and  led  of  the  Lord.  On  this  subject,  see  the  little 
treatise  on  the  Earths  in  the  Universe. 

322.  There  are  among  Gentiles,  as  among  Christians,  both 
wise  and  simple.  That  I  might  be  instructed  respecting  their 
character,  I  have  been  allowed  to  converse  with  both,  sometimes 
fo>"  hours  and  days.  But  there  are  »o  such  wise  men  now  as  in 
ancient  times,  especially  in  the  ancient  church,  which  extended 
over  a  great  part  of  Asia,  from  which  religion  spread  to  many 
nations.  That  I  might  know  their  quality,  I  have  been  allowed 
to  converse  familiarly  with  some  of  them.    One  with  whom  I 


1  The  difference  between  the  good  in  which  the  gentiles  are,  and  that  in 
which  Christians  are,  n.  4189,  4197.  Concerning  truths  with  the  gentiles, 
n.  3263,  3778,  4190.  That  the  interiors  cannot  be  so  closed  with  gentiles  as 
with  Christians,  n.  9256.  That  neither  can  so  thick  a  cloud  exist  with  the 
gentiles  who  live  according  to  their  religious  principles  in  mutual  charity, 
as  with  Christians  who  live  in  no  charity,  the  reasons,  n.  1059,  9256. 
That  gentiles  cannot  profane  the  holy  things  of  the  church  like  Chris- 
tians, because  they  are  not  acquainted  with  them,  n.  1327,  132S,  2051. 
That  they  are  afraid  of  Christians,  on  account  of  their  lives,  n.  2596, 
2597.  That  they  who  have  lived  well  according  to  their  religious  princi- 
ples, are  instructed  by  angels,  and  easily  receive  the  truths  of  faith,  and 
acknowledge  the  Lord,  n.  2049,  2595>  259<8>  2600,  2601,  260^,  2661,  2863, 
3263- 


HEA  VEN  AXD  HELL. 


spoke  was  formerly  classed  among  those  of  superior  wisdom,  and 
hence  was  known  also  in  the  learned  world.  I  conversed  with 
him  on  various  subjects,  and  had  reason  to  believe  that  it  was 
Cicero.  And  because  I  knew  that  he  was  a  wise  man,  I  dis- 
coursed with  him  concerning  wisdom,  intelligence,  order,  the 
Word,  and  lastly  concerning  the  Lord.  Concerning  wisdom  he 
said,  that  there  is  no  other  wisdom  than  that  which  pertains  to 
life,  and  that  wisdom  cannot  be  predicated  of  anything  else. 
Concerning  intelligence,  that  it  is  derived  from  wisdom.  Con- 
cerning order,  that  it  is  from  the  Supreme  God  ;  and  that  to  live 
according  to  that  order  is  to  be  wise  and  intelligent.  As  to  the 
Word,  when  I  read  to  him  a  passage  from  the  prophets,  he  was 
exceedingly  delighted,  especially  on  learning  that  every  name 
and  every  word  signified  interior  tilings, — wondering  very  much 
that  the  learned  at  this  day  are  not  delighted  with  such  study. 
I  clearly  perceived  that  the  interiors  of  his  thought  or  mind  were 
open.  He  said  that  he  could  not  listen  any  longer,  because  he 
perceived  something  more  holv  than  he  could  bear, — so  interiorly 
was  he  affected.  At  length  I  spoke  with  him  concerning  the 
Lord,  saying,  that  He  was  born  a  Man,  but  conceived  of  God  ; 
and  that  He  put  off  the  maternal  human,  and  put  on  the  Divine 
Human  ;  and  that  it  is  He  who  governs  the  universe.  To  this  he 
replied,  that  he  knew  many  things  respecting  the  Lord,  and  com- 
prehended according  to  his  fashion,  that  if  mankind  were  to  be 
saved,  it  could  have  been  accomplished  in  no  other  way.  In  the 
meantime  some  wicked  Christians  threw  in  various  stumbling- 
blocks  ;  but  he  paid  no  attention  to  them,  saying  that  it  was  not 
to  be  wondered  at,  because  in  the  life  of  the  body  they  had  im- 
bibed unbecoming  ideas  on  the  subject ;  and  that  until  these  were 
removed  out  of  the  way,  they  could  not  admit  things  confirma- 
tory of  the  truth,  as  those  do  who  are  in  ignorance. 

323.  It  has  also  been  granted  me  to  converse  with  others  who 
had  lived  in  ancient  times,  and  who  in  tiieir  day  were  classed 
among  the  eminentlv  wise.  Thev  appeared  at  first  in  front  at 
some  distance,  and  there  they  could  discern  the  interiors  of  my 
thoughts,  thus  many  things  fully  ;  from  one  idea  of  thought  they 
could  know  the  entire  series,  and  fill  it  with  delightful  concep- 
tions of  wisdom,  combined  with  charming  representations  I 


HE  A  VEN  AND  HELL. 


perceived  from  this  that  they  were  among  the  eminently  wise, 
and  I  was  told  that  they  were  some  of  the  ancients.  They  then 
approached  nearer ;  and  when  I  then  read  to  them  a  passage 
from  the  Word,  they  were  very  much  delighted.  I  perceived 
the  nature  of  their  delight  and  gratification,  which  arose  chiefly 
from  the  circumstance,  that  all  and  each  of  the  things  which  they 
heard  from  the  Word,  represented  and  signified  celestial  and 
spiritual  things.  They  said  that  in  their  time,  when  they  lived 
in  the  world,  their  mode  of  thinking  and  speaking,  and  also  of 
writing,  was  such,  and  that  this  was  the  study  of  their  wisdom. 

324.  But  as  to  the  Gentiles  of  the  present  day,  they  are  not  so 
wise  ;  but  many  of  them  are  simple  in  heart.  Such  of  them, 
however,  as  have  lived  in  mutual  charity  receive  wisdom  in  the 
other  life.  Of  these,  I  am  at  liberty  to  adduce  an  example  or  two. 
Once  when  I  read  the  xvii.  and  xviii.  chapters  of  Judges  concern- 
ing Micah,  whose  graven  image,  Teraphim,  and  Levite,  were  taken 
from  him  by  the  sons  of  Dan,  a  spirit  from  among  the  Gentiles 
was  present,  who  in  the  life  of  the  body  had  worshiped  a  graven 
image.  He  listened  attentively  to  the  relation  of  what  was  done 
to  Micah,  and  of  the  grief  which  he  suffered  on  account  of  his 
graven  image  which  the  Danites  took  away,  and  was  so  affected 
by  it  that  interior  grief  nearly  deprived  him  of  the  power  of 
thought.  I  perceived  his  grief,  and  at  the  same  time  the  inno- 
cence which  was  in  all  his  affections.  Some  Christian  spirits 
also  were  present,  who  had  a  similar  perception  ;  and  they  won- 
dered that  the  worshiper  of  a  graven  image  should  be  moved 
with  such  a  profound  feeling  of  pity  and  of  innocence.  After- 
ward good  spirits  conversed  with  him,  and  remarked  that  a 
graven  image  ought  not  to  be  worshiped,  and  that,  as  a  rational 
being,  he  was  capable  of  understanding  this ;  but  that,  indepen- 
dently of  a  graven  image,  he  ought  to  think  of  God  the  Creator  and 
Governor  of  the  whole  heaven  and  earth,  and  that  the  Lord  is 
thrt  God.  When  these  remarks  were  made,  the  interior  affection 
of  his  worship  was  communicated  to  me,  and  I  perceived 
that  it  was  much  more  holy  than  with  Christians.  From  this 
circumstance  it  is  evident  that  Gentiles  at  the  present  day  enter 
heaven  more  easily  than  Christians,  according  to  the  words  of 
the  Lord  in  Luke  :  "  Then  shall  they  cotne  fro?n  the  east  and 
27 


2IO 


HEA  VEN  AND  HELL. 


the  west,  and  from  the  north  and  the  sotith,  and  shall  sit  down 
in  the  kingdom  of  God:  and  behold,  there  are  last  who  shall 
be  frst,  and  there  are  frst  who  shall  be  last"  xiii.  29,  30.  For 
in  the  state  in  which  that  Gentile  spirit  was,  he  was  capable  of 
becoming  imbued  with  all  the  doctrines  of  faith,  and  of  receiving 
them  with  interior  affection.  He  had  compassion,  which  is 
an  attribute  of  love,  and  in  his  ignorance  there  was  innocence  ; 
and  when  these  are  present,  all  the  doctrines  of  faith  are  received 
as  it  were  spontaneously,  and  with  joy.  He  was  afterward  re- 
ceived among  the  angels. 

325.  One  morning  I  heard  a  number  of  singers  at  a  distance, 
and  from  the  accompanying  representations  it  was  given  me  to 
know  that  they  were  Chinese  ;  for  they  presented  the  figure  of  a 
he-goat  clothed  with  wool,  likewise  a  cake  of  millet,  and  an 
ebony  spoon,  together  with  the  idea  of.  a  floating  city.  They 
desired  to  come  nearer  to  me  ;  and  when  they  approached,  they 
wished  to  be  alone  with  me,  that  they  might  reveal  their  thoughts. 
But  they  were  told  that  they  were  not  alone,  and  that  there  were 
others  present  who  were  displeased  at  their  wishing  to  be  alone, 
when  yet  they  were  strangers.  On  perceiving  their  displeasure, 
they  began  to  consider  whether  they  had  transgressed  against 
their  neighbor,  and  whether  they  had  claimed  anything  as  their 
own  which  belonged  to  others  ;  and  (since  all  thoughts  in  the 
other  life  are  communicated)  it  was  given  me  to  perceive  the 
agitation  of  their  minds,  which  consisted  of  the  acknowledgment 
that,  possibly,  they  had  done  them  an  injury,  also  of  shame  on 
account  of  it,  and  at  the  same  time  of  other  worthy  affections. 
Hence  I  knew  that  they  were  indued  with  charity.  Soon  after  I 
entered  into  conversation  with  them,  and  at  last  spoke  to  them 
concerning  the  Lord.  When  I  called  Him  Christ,  I  perceived 
in  them  a  degree  of  repugnance  ;  but  it  was  found  to  originate  in 
the  impression  they  had  received  in  the  world,  from  knowing 
that  Christians  led  worse  lives  than  they  did,  and  that  they  were 
without  charity.  But  when  I  called  Him  simply  the  Lord,  they 
were  then  interiorly  affected.  They  were  afterward  instructed  by 
angels  that  the  Christian  doctrine,  above  every  other  in  the  World, 
prescribes  love  and  charity  ;  but  that  there  are  few  who  live 
according  to  it.    There  are  some  Gentiles  who,  during  their  life 


HEAVEN  AND  HELL. 


2H 


in  the  world,  knew  both  from  conversation  and  report,  thak 
Christians  lived  wicked  lives,  being  addicted  to  adultery,  hatred, 
quarrelling,  drunkenness,  and  the  like,  which  they  abhorred,  be- 
cause such  things  are  contrary  to  their  religious  principles. 
These  in  the  other  life  are  more  afraid  than  others  of  receiving 
the  truths  of  faith.  But  they  are  instructed  by  angels  that  the 
Christian  doctrine,  and  indeed  the  Faith  itself,  teaches  altogether 
otherwise  ;  but  that  Christians  live  less  according  to  their  doctrine 
than  Gentiles  do.  When  they  learn  these  things,  they  receive 
the  truths  of  faith,  and  worship  the  Lord, — but  they  advance  to 
this  state  slowly. 

326.  It  is  common  for  Gentiles,  who  have  worshiped  a  god 
under  the  form  of  an  image  or  statue  or  some  graven  thing,  to  be 
introduced,  when  they  enter  the  other  life,  to  certain  ones  dp- 
pointed  to  take  the  place  of  their  gods  or  idols,  in  order  to  rid 
them  of  their  fantasies.  When  they  have  been  with  them  for 
some  days,  they  \i.  e.  their  fantasies]  are  then  removed.  Those 
also  who  have  worshiped  men  are  occasionally  introduced  to 
them,  or  to  others  who  personate  them.  This  is  often  the  case 
with  the  Jews,  who  are  thus  introduced  to  Abraham,  Jacob, 
Moses,  and  David  ;  but  when  they  find  that  they  are  human  like 
others,  and  that  they  can  give  them  no  help,  they  are  ashamed, 
and  are  carried  to  their  own  places  according  to  their  lives. 
Among  the  Gentiles  in  heaven,  the  Africans  are  most  beloved ; 
for  these  receive  the  goods  and  truths  of  heaven  more  readily 
than  others.  It  is  their  particular  desire  to  be  called  obedient, 
but  not  faithful.  They  say  that  Christians  may  be  called  faithful, 
because  they  have  the  doctrine  of  faith  ;  but  not  themselves, 
unless  they  receive  that  doctrine,  or,  as  they  say,  are  able  to  re- 
ceive it. 

327.  I  have  conversed  with  some  who  belonged  to  the  ancienl 
church.  (That  is  called  the  ancient  church,  which  existed  after 
the  flood,  extending  at  that  time  throughout  many  kingdoms  ;  as 
throughout  Assyria,  Mesopotamia,  Syria,  Ethiopia,  Arabia, 
Lybia,  Egypt,  Philistea,  even  to  Tyre  and  Zidon,  and  the  land  of 
Canaan  on  both  sides  of  Jordan).1    They  knew  when  they  were  in 

1  That  the  first  and  most  ancient  church  on  earth  was  that  which  is  de- 
scribed in  the  first  chapters  of  Genesis;  and  that  that  church,  above  alj 


212 


HEAVEN  AND  HELL. 


the  world  that  the  Lord  was  to  come,  and  were  imbued  with  the 
goods  of  faith  ;  but  still  they  fell  away,  and  became  idolaters. 
They  were  in  front  toward  the  left,  in  a  dark  place,  and  in  a 
miseiable  state.  Their  speech  was  like  the  sound  of  a  pipe,  mo- 
notonous, almost  void  of  rational  thought.  They  said  that  they 
had  been  in  that  place  for  many  ages,  and  that  they  are  occasion- 
al!} taken  out  of  it  to  perform  mean  uses  for  others.  From  their 
character  and  condition  I  was  led  to  think  of  many  Christians,  who 
are  not  idolaters  outwardly,  but  are  so  inwardly, — being  worship- 
ers of  themselves  and  the  world,  and  denying  the  Lord  in  heart, 
— and  to  consider  what  kind  of  lot  awaits  them  in  the  other 
life. 

328.  That  the  church  of  the  Lord  is  spread  over  the  whole 
terrestrial  globe,  and  is  thus  universal ;  that  it  embraces  all  who 
have  lived  in  the  good  of  charity  according  to  their  religious  be- 
lief ;  and  that  the  church  where  the  Word  is,  and  where  by 
means  of  it  the  Lord  is  known,  is,  to  those  who  are  out  of  the 
church,  as  the  heart  and  lungs  in  man,  from  which  all  the  viscera 
and  members  of  the  body  live  variously  according  to  their  forms, 
situations,  and  connections,  may  be  seen  above,  n.  308. 


others,  was  celestial,  n.  607,  895,  920,  1121,  H22,  1123,  1124,  2896,  4493, 
8891,  9942,  10545.  What  is  the  quality  of  the  members  of  that  church  in 
heaven,  n.  1114  to  1125.  That  there  were  various  churches  after  the  flood, 
which  are  called  ancient  churches,  concerning  which,  n.  1125,  1126,  1127, 
1327,  10355.  What  was  the  quality  of  the  men  of  the  ancient  church,  n. 
607,  S95.  That  the  ancient  churches  were  representative  churches,  n.  519, 
521,  2896.  That  the  ancient  church  had  a  Word,  but  that  it  is  lost,  n. 
2S97.  What  was  the  quality  of  the  ancient  church  when  it  began  to  de- 
cline, n.  112S.  The  difference  between  the  ancient  church  and  the  most 
ancient,  n.  597,  607,  640,  641,  765,  784,  895,  4493.  That  the  statutes,  the 
judgments,  and  the  laws,  which  were  commanded  in  the  Jewish  church,  were 
in  part  like  those  which  were  in  the  ancient  church,  n.  42SS,  4449.  10149. 
That  the  Lord  was  the  God  of  the  most  ancient  church,  and  also  of  the 
ancient,  and  that  He  was  called  Jehovah,  n.  1343,  6S46. 


HE  A  VEN  AND  HELL. 


213 


INFANTS  IN  HEAVEN. 

329.  Some  believe  that  only  the  infants  who  are  born  within 
the  church  go  to  heaven,  but  not  those  born  out  of  the  church ; 
and  the  reason  they  assign  is,  that  infants  within  the  church  are 
baptized,  and  are  thus  initiated  into  the  faith  of  the  church.  But 
they  are  not  aware  that  no  one  receives  heaven  or  faith  by  bap- 
tism, for  baptism  is  only  for  a  sign  and  memorial  that  man  is  to 
be  regenerated ;  and  that  he  can  be  regenerated  who  is  born 
within  the  church,  since  there  is  the  Word  which  contains  the 
divine  truths  by  means  of  which  regeneration  is  effected  ;  there 
also  the  Lord  is  known,  by  whom  it  is  accomplished.1  Be  it 
known,  therefore,  that  every  infant,  wheresoever  born, — whether 
within  the  church  or  out  of  it,  whether  of  pious  or  of  impious 
parents, — when  he  dies,  is  received  by  the  Lord,  and  is  educated 
in  heaven.  He  is  there  instructed  according  to  divine  order,  and 
is  imbued  with  affections  of  good,  and  by  them  with  the  know- 
ledges of  truth  ;  and  afterward,  as  he  is  perfected  in  intelligence 
and  wisdom,  he  is  introduced  into  heaven  and  becomes  an  angel. 
Every  one  who  thinks  from  reason  may  know  that  no  one  is  born 
for  hell,  but  all  for  heaven  ;  and  that  man  himself  is  in  fault  if 
he  goes  to  hell ;  but  that  infants  can  as  yet  be  in  no  fault. 

330.  When  infants  die,  they  are  still  infants  in  the  other  life. 
They  have  the  same  infantile  mind,  the  same  innocence  in  igno- 
rance, and  the  same  tenderness  in  all  things.  They  are  only  in 
rudi mental  states  introductory  to  the  angelic, — for  infants  are  not 
angels,  but  they  become  angels.  Every  one  after  his  decease,  is 
in  a  similar  state  of  life  to  that  in  which  he  was  in  the  world ;  an 


1  That  baptism  signifies  regeneration  from  the  Lord  by  the  truths  of 
faith  derived  from  the  Word,  n.  4255,  5120,  908S,  10239,  io386.  10387, 
103S8,  10392.  That  baptism  is  a  sign  that  man  is  of  the  church  where  the 
Lord,  from  Whom  regeneration  is  derived,  is  acknowledged;  and  where 
the  Word  exists  which  contains  the  truths  of  faith,  by  which  regeneration 
is  effected,  n.  10386,  103S7,  103S8.  That  baptism  confers  neither  faith  nor 
salvation,  but  that  it  testifies  that  they  who  are  regenerating  will  receive 
them,  n.  10391. 


,214 


HEA  VEN  AND  HELL. 


infant  in  a  state  of  infancy,  a  boy  in  a  state  of  boyhood,  a  youth, 
a  man,  an  old  man,  in  the  state  of  a  youth,  of  a  man,  and  of  an 
old  man  ;  but  the  state  of  every  one  is  afterward  changed.  The 
state  of  infants,  however,  excels  that  of  all  others  in  this  respect, 
that  they  are  in  innocence,  and  evil  from  actual  life  has  not  yet 
taken  root  in  them.  And  such  is  the  nature  of  innocence,  that  all 
dungs  of  heaven  may  be  implanted  in  it ;  for  it  is  the  receptacle 
of  the  truth  of  faith  and  of  the  good  of  love. 

331.  The  state  of  infants  in  the  other  life  is  far  preferable  to 
that  of  infants  in  the  world ;  for  they  are  not  clothed  widi  an 
earthly  body,  but  with  a  body  like  that  of  the  angels.  The 
earthly  body  in  itself  is  of  a  dull  nature.  It  does  not  receive  its 
first  sensations  and  motions  from  the  interior  or  spiritual  world, 
but  from  the  exterior  or  natural  world.  Wherefore  infants  in  the 
world  must  learn  to  walk,  to  use  their  limbs,  and  to  talk ;  yea, 
their  senses,  as  tiiose  of  sight  and  hearing,  must  be  opened  in 
them  by  use.  Not  so  with  infants  in  the  other  life.  There,  being 
spirits,  they  act  immediately  according  to  their  interiors.  They 
walk  without  practice  ;  they  talk  also  wida  the  same  readiness, 
but  at  first  from  general  affections  not  yet  clearly  distinguished 
into  ideas  of  thought.  But  in  a  short  time  they  are  initiated  into 
these  also  ;  and  the  reason  that  this  is  so  easily  effected,  is  because 
their  exteriors  are  homogeneous  with  their  interiors.  That  the 
speech  of  angels  flows  from  affections  variegated  by  ideas  of 
thought,  so  that  their  discourse  is  altogether  conformable  to  their 
thoughts  from  affection,  may  be  seen  above,  n.  234  to  245. 

332.  As  soon  as  infants  are  raised  from  the  dead,  which  takes 
place  immediately  after  their  decease,  the}-  are  taken  into  heaven, 
and  committed  to  the  care  of  angels  of  the  female  sex,  who  in 
the  life  of  the  body  loved  little  children  tenderly,  and  at  the  same 
time  loved  God.  Because  these  angels  when  in  the  world  loved 
all  infants  from  a  sort  of  maternal  tenderness,  diey  receive  them 
as  their  own  ;  and  the  little  ones  also,  from  an  inclination  im- 
planted in  them,  love  them  as  their  own  mothers.  Each  one  has 
as  many  infants  under  her  care,  as  she  desires  from  a  spiritual 
maternal  affection.  This  heaven  appears  in  front  over  against 
the  forehead,  directly  in  the  line  or  radius  in  which  the  angels 
look  at  the  Lord.    The  reason  of  its  being  thus  situated  is,  be- 


HEA  VEN  AND  HELL. 


cause  all  infants  are  under  the  immediate  auspices  of  the  Lord. 
They  also  receive  influx  from  the  heaven  of  innocence,  which  is 
the  third  heaven. 

333.  Infants  differ  in  their  genius, — some  partaking  of  the 
genius  of  the  spiritual,  others,  of  the  celestial  angels.  They 
who  are  of  a  celestial  genius,  appear  at  the  right  in  the  heaven 
above  mentioned  ;  they  who  are  of  a  spiritual  genius,  at  the  left. 
All  infants  in  the  Grand  Max,  which  is  heaven,  are  in  the 
province  of  the  eyes, — those  of  a  spiritual  genius,  in  the  province 
of  the  left  eye,  and  those  of  a  celestial  genius,  in  the  province  of 
the  right  eye  ;  and  the  reason  is,  because  the  Lord  appears  to  the 
angels  in  the  spiritual  kingdom  before  the  left  eye,  and  to  those 
in  the  celestial  kingdom  before  the  right  eye  (see  above,  n.  11S). 
From  the  fact  that  infants  are  in  the  province  of  the  eyes  in  the 
Grand  Man  or  heaven,  it  is  also  evident  that  they  are  under  the 
immediate  view  and  auspices  of  the  Lord. 

334.  How  infants  are  educated  in  heaven  shall  also  be  briefly 
told.  From  their  tutoresses  they  learn  to  talk.  Their  first  speech  is 
onlv  a  sound  of  affection,  which  by  degrees  becomes  more  distinct 
as  the  ideas  of  thought  enter ;  for  ideas  of  thought  derived  from 
affections  constitute  all  angelic  speech.  (On  this  subject  see  in 
its  proper  chapter,  n.  234  to  245).  Into  their  affections,  which 
all  proceed  from  innocence,  are  first  insinuated  such  things  as 
appear  before  their  eyes,  and  are  delightful ;  and  as  these  are 
from  a  spiritual  origin,  the  things  of  heaven  flow  into  then.-,  at 
the  same  time,  by  means  of  which  their  interiors  are  opened ; 
and  thus  they  become  more  perfect  every  day.  When  this  first 
period  is  completed,  they  are  transferred  to  another  heaven  where 
they  are  instructed  by  masters :  and  so  on. 

335.  Infants  are  instructed  chiefly  by  representatives  suited 
to  their  capacities,  which  are  so  beautiful,  and  at  the  same  time 
so  full  of  wisdom  from  an  interior  ground,  as  to  exceed  all 
belief.  Thus  intelligence,  which  derives  its  soul  from  good, 
is  insinuated  into  them  by  degrees.  I  am  allowed  to  mention 
here  two  representatives  which  I  was  permitted  to  see,  flora 
vs  hich  a  conclusion  may  be  formed  with  regard  to  the  rest.  F;rst, 
they  represented  the  Lord  rising  from  the  sepulchre,  and  at  the 
same  time  the  union  of  His  Human  with  the  Divine, — wiiich 


2l6 


HEA  VEN  AND  HELL. 


was  done  in  a  manner  so  wise  as  to  exceed  all  human  wisdom, 
and  at  the  same  time  in  an  innocent,  infantile  manner.  They  also 
presented  the  idea  of  a  sepulchre,  but  not  simultaneously  an  idea 
of  the  Lord,  except  so  remotely  as  scarcely  to  be  perceived  that 
it  was  the  Lord,  otherwise  than  as  it  were  afar  off;  because  in 
the  idea  of  a  sepulchre  there  is  something  funereal,  which  was 
thus  removed.  Afterward,  they  cautiously  admitted  into  the 
sepulchre  something  atmospherical  which  appeared  like  a  thin 
watery  substance,  whereby  they  represented  spiritual  life  in 
baptism, — and  this  again  with  a  judicious  removal  of  every  thing 
unbecoming.  After  that,  I  saw  represented  by  them  the  Lord's 
descent  to  those  that  were  bound,  and  His  ascent  with  them  into 
heaven,  which  was  done  with  incomparable  prudence  and  piety. 
And  there  was  this  peculiarly  infantile  feature  in  the  representa- 
tion :  They  let  down  little  threads,  scarcely  discernible,  very 
soft  and  delicate,  whereby  they  raised  up  the  Lord  ;  while  a  holy 
fear  possessed  them,  lest  any  part  of  the  representative  should 
border  upon  anything  wherein  was  not  the  spiritual  celestial. 
Not  to  mention  other  representatives  in  use  among  them,  and  by 
means  of  which  they  are  led  into  the  knowledges  of  truth  and  the 
affections  of  good, — such  as  plays  suitable  to  the  minds  of  little 
children. 

336.  How  tender  their  understanding  is,  was  also  shown  me. 
When  I  prayed  the  Lord's  prayer,  and  they  then  flowed  into  the 
ideas  of  my  thought  from  their  intellectual  faculty,  I  perceived  that 
their  influx  was  so  tender  and  soft,  as  to  be  almost  that  of  affection 
alone  ;  and  at  the  same  time  I  observed  that  their  intellectual  fac- 
ulty was  open  even  from  the  Lord,  for  what  proceeded  from  them 
seemed  to  be  transflucnt,  [/.  e.  as  if  it  only  flowed  through  them]. 
The  Lord  also  flows  into  the  ideas  of  infants  chiefly  from  in- 
mosts,  for  nothing  closes  their  ideas  as  with  adults.  No  false 
principles  obstruct  their  understanding  of  truth,  nor  does  the  life 
of  evil  obstruct  their  reception  of  good,  and  thus  their  reception 
of  wisdom.  From  these  tilings  it  is  evident,  that  infants  do  not 
arrive  to  the  angelic  state  immediately  after  death,  but  that  they 
are  gradually  led  into  it  by  the  knowledges  of  good  and  truth, 
and  this  according  to  all  heavenly  order :  for  the  minutest  par- 
ticulars of  their  natural  disposition  are  known  to  the  Lord,  and 


HEA  VEN  AND  HELL. 


therefore  they  arc  led  to  receive  the  truths  of  good  and  the  goods 
of  truth  according  to  every  movement  of  their  inclination. 

337.  How  all  things  are  insinuated  into  them  by  delights  and 
pleasantnesses  suited  to  their  genius,  has  also  been  shown  me. 
I  was  permitted  to  see  little  children  most  elegantly  clothed,  hav- 
ing around  their  breasts,  and  also  around  their  delicate  arms,  gar- 
lands of  flowers  resplendent  with  the  most  pleasing  and  heavenly 
colors.  On  one  occasion  also,  I  saw  some  children  with  their  in- 
sti  nctresses  accompanied  by  virgins  in  a  paradisiacal  garden  most 
splendidly  embellished,  not  so  much  with  trees,  as  with  laurel 
espaliers,  and  so  with  porticos,  together  with  paths  conducting 
toward  the  interior  recesses.  The  children  themselves  were 
clothed  in  the  manner  above  mentioned  ;  and  when  they  entered 
the  garden,  the  clustering  flowers  above  the  entrance  shot  forth  a 
most  joyful  radiance.  From  this  it  may  be  seen  what  delights 
attend  them  ;  and  also  that  by  means  of  things  pleasant  and  de- 
lightful they  are  led  to  the  goods  of  innocence  and  charity,  which 
goods  are  continually  insinuated  into  them  from  the  Lord  through 
such  agreeable  mediums. 

338.  It  was  shown  me  by  a  mode  of  communication  familiar 
in  the  other  life,  what  are  the  ideas  of  infants  when  they  see  any 
objects.  Every  single  thing  appears  to  them  to  be  alive;  and 
therefore  in  every  idea  of  their  thought  there  is  life.  I  also  per- 
ceived that  the  ideas  of  infants  on  earth,  when  engaged  in  their 
little  pastimes,  are  nearly  the  same  ;  for  they  have  not  yet  reflec- 
tion, like  adults,  so  as  to  distinguish  the  animate  from  the  inani- 
mate. 

339.  It  was  said  above,  that  infants  are  of  a  genius  either  ce- 
lestial or  spiritual.  The  distinction  between  them  is  obvious. 
The  celestial  think,  speak,  and  act,  with  more  gentleness  than  the 
spiritual,  so  that  scarcely  anything  appears  [in  their  conduct  and 
speech]  but  what  flows  from  the  good  of  love  to  the  Lord  and 
toward  other  infants.  But  the  spiritual  do  not  exhibit  so  much 
gentleness,  but  something  as  it  were  of  a  fluttering  vibratory  char- 
acter manifests  itself  in  all  they  say  or  do.  This  is  evident  also 
from  their  indignation,  and  from  other  signs. 

340.  Many  persons  may  imagine  that  infants  remain  such  in 
heaven,  and  exist  as  infants  among  the  angels.    They  who  do 

28  k 


HEA  VEN  AND  HELL. 


not  know  what  constitutes  an  angel,  may  have  confirmed  them- 
selves in  this  opinion  from  the  images  sometimes  seen  in  churches, 
where  angels  are  exhibited  as  infants.  But  the  case  is  altogether 
otherwise.  Intelligence  and  wisdom  constitute  an  angel ;  and  so 
long  as  infants  have  not  intelligence  and  wisdom,  they  are  not 
angels,  although  they  are  with  angels.  But  when  they  become 
intelligent  and  wise,  then  for  the  first  time  they  become  angels. 
Yea, --a  thing  that  I  have  wondered  at, — they  then  no  longer  ap- 
pear as  infants,  but  as  adults  ;  for  they  are  then  no  longer  of  an 
infantile  genius,  but  of  a  more  mature  angelic  genius.  Intelli- 
gence and  wisdom  produce  this  effect.  As  infants  are  perfected 
in  intelligence  and  wisdom,  they  appear  more  mature,  thus  as 
youths  and  young  men,  because  intelligence  and  wisdom  are  real 
spiritual  nourishment.1  For  this  reason  the  things  which  nourish 
their  minds  nourish  their  bodies  also, — and  this  from  correspond- 
ence ;  for  the  form  of  the  body  is  but  the  external  form  of  the  in- 
teriors. It  is  to  be  observed  that  infants  in  heaven  do  not  advance 
in  age  beyond  the  period  of  early  manhood  ;  and  there  they  stop 
forever  [/.  e.  so  far  as  apparent  progress  in  age  is  concerned]. 
That  I  might  be  assured  of  this,  it  was  granted  me  to  converse 
with  some  who  were  educated  as  infants  in  heaven,  and  who  had 
grown  up  there  ;  with  some  also  when  they  were  infants,  and  af- 
terward with  the  same  when  they  had  become  young  men  ;  and 
I  heard  from  them  the  progress  of  their  life  from  one  age  to  an- 
other. 

341.  That  innocence  is  the  receptacle  of  all  things  of  heaven, 
and  thus  that  the  innocence  of  infants  is  the  plane  of  all  the 
affections  of  good  and  truth,  may  be  evident  from  what  was  said 
above,  n.  276  to  2S3,  concerning  the  innocence  of  the  angels  in 
heaven  ;  it  was  there  shown  that  innocence  consists  in  a  willing1- 


1  That  spiritual  food  is  science,  intelligence,  and  wisdom,  and  thus  the 
good  and  truth  from  which  they  are  derived,  n.  31 14,  4459-  4792-  5H7. 
5293<  5340.  5342,  54'o,  542°-  5576.  5582,  55S8,  5655,  8562,  9003.  Hence  that 
food,  in  a  spiritual  sense,  is  everything  which  proceeds  from  the  mouth  of 
the  Lord,  n.  681.  That  bread  signifies  all  food  in  general,  and  therefore 
every  good,  celestial  and  spiritual,  n.  276.  680,  2165,  2177,  347S,  61 18,  S410. 
The  reason  is,  because  celestial  and  spiritual  good  nourish  the  mind, 
which  is  of  the  internal  man,  n.  4459,  5293,  5576,  C277,  S410. 


HEA  VEN  AND  HELL. 


219 


ness  to  be  led  by  the  Lord,  and  not  by  self ;  consequently  that 
man  is  so  far  in  innocence  as  he  is  removed  from  his  own  pro- 
picillin ;  and  that  so  far  as  any  one  is  removed  from  his  own  pro- 
prinm,  he  is  in  the  proprium  of  the  Lord.  The  proprium  of  the 
Lord  is  what  is  called  the  Lord's  justice  and  merit.  But  the 
innocence  of  infants  is  not  genuine  innocence,  because  it  is  as  yet 
without  wisdom.  Genuine  innocence  is  wisdom,  for  in  propor- 
tion as  any  one  is  wise,  he  loves  to  be  led  by  the  Lord  ;  or,  what 
is  the  same,  in  proportion  as  any  one  is  led  by  the  Lord,  he  is 
wise.  Infants  therefore  are  led  from  external  innocence,  in  which 
they  are  at  first, — and  which  is  called  the  innocence  of  infancy, — 
to  internal  innocence,  which  is  the  innocence  of  wisdom.  This 
innocence  is  the  end  of  all  their  instruction  and  progress  ;  where- 
fore when  they  come  to  the  innocence  of  wisdom,  the  innocence 
of  infancy,  which  had  served  them  in  the  meantime  as  a  plane,  is 
then  conjoined  to  them.  The  nature  of  infantile  innocence  was 
represented  to  me  by  a  kind  of  wooden  thing  almost  void  of  life, 
which  is  vivified  just  as  children  are  perfected  by  the  knowledges 
of  truth  and  the  affections  of  good.  And  afterward  the  nature  of 
genuine  innocence  was  represented  by  a  most  beautiful  infant,  full 
of  life  and  naked.  For  those  eminently  innocent  ones,  who  dwell 
in  the  inmost  heaven,  and  thus  nearest  to  the  Lord,  appear  to 
other  angels  just  like  infants,  and  some  of  them  naked  ;  for  inno- 
cence is  represented  by  nakedness  unaccompanied  by  shame, 
— as  we  read  of  the  first  man  and  his  wife  in  paradise,  (Gen. 
chap.  ii.  25).  Wherefore  also  when  their  state  of  innocence  was 
lost,  they  were  ashamed  of  their  nakedness,  and  hid  themselves, 
(chap.  iii.  7,  10,  11).  In  a  word,  the  wiser  the  angels  are,  the 
more  innocent  they  are  ;  and  the  more  innocent  they  are,  the 
more  do  they  appear  to  themselves  like  infants.  Hence  it  is  that 
infancy,  in  the  Word,  signifies  innocence,  (see  above,  n.  27S). 

342.  I  have  conversed  with  angels  concerning  infants,  and 
inquired  whether  they  are  free  from  evils,  because  they  have  no 
actual  evil,  like  adults.  But  I  was  told  that  they  are  equally  in 
evil, — yea,  that  they,  too,  are  nothing  but  evil;1  but  that  they, 


1  That  all  men  are  born  in  evils  of  every  kind,  insomuch  that  their  pro- 
prium is  nothing  but  evil,  n.  210,  215,  731,  874,  875,  S76,  987,  1047,  "307, 


220 


IIEA  VEN  AND  HELL. 


like  all  the  angels,  are  withheld  from  evil  and  held  in  good  by  the 
Lord,  yet  in  such  a  way  that  it  appears  to  them  as  if  they  were 
in  good  of  themselves.  Lest,  therefore,  infants  who  have  grown 
up  in  heaven  should  entertain  a  false  opinion  of  themselves,  and 
imagine  that  the  good  which  they  possess  is  from  themselves  and 
not  from  the  Lord,  they  are  sometimes  let  into  the  evils  which 
they  have  received  hereditarily,  and  are  left  in  them  until  they 
know,  acknowledge,  and  believe,  that  their  good  is  all  from  the 
Lord.  A  certain  prince  who  died  in  his  infancy  and  grew  up  in 
heaven,  entertained  the  false  opinion  just  alluded  to.  Wherefore 
he  was  let  into  the  life  of  the  evils  wherein  he  was  born  ;  and  I 
then  perceived  from  the  sphere  of  his  life,  that  he  had  a  dispo- 
sition to  domineer  over  others,  and  to  make  light  of  adulteries. 
These  evils  he  derived  hereditarily  from  his  parents.  But  after 
he  acknowledged  that  such  was  his  nature,  he  was  received 
again  among  the  angels  with  w  hom  he  was  before.  No  one  in 
the  other  life  ever  sutlers  punishment  on  account  of  hereditary 
evil,  because  it  is  not  his  own,  thus  no  fault  of  his  that  he  is 
such.  But  he  is  punished  on  account  of  the  actual  evil  which  is 
his  own,  and  thus  in  proportion  as  he  has  made  hereditary  evil 
his  own  by  actual  life.  Infants,  therefore,  are  let  into  the  state 
of  their  hereditary  evil  when  they  become  adult,  not  that  they 
may  suffer  punishment  on  account  of  it,  but  in  order  that  they 
may  be  convinced  that  of  themselves  they  are  nothing  but  evil ; 
that  through  the  mercy  of  the  Lord  they  are  delivered  from  the 


230S,  3518.  3701,  3S12,  84S0,  8550,  102S3,  10284,  102S6,  10732.  That  man 
therefore  must  be  re-born,  that  is,  regenerated,  n.  3701.  That  the  heredi- 
tary evil  of  man  consists  in  loving  himself  more  than  God.  and  the  woild 
more  than  heaven,  and  in  making  no  account  of  his  neighbor  in  compar- 
ison with  himself,  except  only  for  the  sake  of  hinself, — which  is  to  love 
himself, — so  that  it  consists  in  the  love  of  self  and  of  the  world,  n.  694, 
731,  4317,  5660.  That  from  the  love  of  self  and  the  love  of  the  world, 
•when  they  predominate,  come  all  evils,  n.  1307,  1308,  1321,  1594,  1691, 
3413,  7255,  7376,  (74S0),  74S8,  8318.  9335,  9348,  10038,  10742:  which  evils 
are  contempt  of  others,  enmity,  hatred,  revenge,  cruelty,  deceit,  n.  6667, 
737--  7373-  7374-  9348,  10038,  10742 ;  and  that  from  these  evils  comes  all 
that  is  false,  n.  1047,  10283,  10284.  102S6.  That  those  loves  rush  headlong 
if  the  reins  are  given  them,  and  that  the  love  of  self  aspires  even  to  the 
throne  of  God,  n.  7375,  8678. 


HE  A  VEN  AND  HELL 


221 


hell  which  cleaves  to  them,  and  introduced  into  heaven  ;  and 
that  they  are  in  heaven,  not  from  any  merit  of  their  own,  but 
from  the  Lord  ;  and  therefore  that  they  may  not  boast  of  their 
goodness  before  others, — for  this  is  as  contrary  to  the  good  of 
mutual  love,  as  it  is  to  the  truth  of  faith. 

343.  Several  times  when  a  number  of  infants  have  been  pres- 
ent with  me  in  choirs, — while  they  were  as  yet  altogether  infan- 
tile,— their  voices  were  heard  as  something  tender,  but  confused, 
proving  that  they  did  not  yet  act  in  unison,  as  they  do  afterwaid 
when  they  become  more  mature  ;  and  what  I  wondered  at,  the 
spirits  who  were  with  me  could  not  refrain  from  leading  them  to 
speak.  Such  desire  is  innate  in  spirits.  But  I  observed  that  on  all 
such  occasions  the  infants  resisted,  and  were  unwilling  to  speak 
as  they  were  led.  Their  refusal  and  resistance  were  attended 
with  a  species  of  indignation,  as  I  often  perceived  ;  and  when 
they  were  permitted  to  speak  freely,  they  only  said  that  it  is  not 
so.  I  have  been  informed  that  such  is  the  temptation  of  infants, 
permitted  in  order  that  they  may  learn  and  become  accustomed, 
not  only  to  resist  what  is  false  and  evil,  but  also  that  they  may 
not  think,  speak,  and  act  from  others  ;  and  therefore  that  they 
may  not  suffer  themselves  to  be  led  by  any  other  than  the  Lord 
alone. 

344.  From  these  instances  it  may  be  evident  what  the  educa- 
tion of  infants  in  heaven  is  ;  namely,  that  through  the  intelligence 
of  truth  and  the  wisdom  of  good  they  are  introduced  into  angelic 
life,  which  is  love  to  the  Lord  and  mutual  love  ;  and  in  those  loves 
there  is  innocence.  But  how  contrary  is  the  education  of  chil- 
dren on  earth  in  many  cases,  may  appear  from  this  instance :  I 
was  in  the  street  of  a  great  city,  and  saw  little  boys  fighting  with 
each  other.  A  crowd  gathered  around  and  gazed  upon  the  spec- 
tacle with  much  pleasure  ;  and  I  was  informed  that  the  parents 
themselves  incite  their  little  sons  to  such  combats.  The  good 
spirits  and  angels  who  saw  through  my  eyes  what  was  passing, 
were  so  shocked  by  it  that  I  perceived  their  horror,  and  that  it 
was  caused  especially  by  the  conduct  of  the  parents  who  incite 
their  children  to  such  deeds.  They  said  that  thus,  in  their  earli- 
est years,  parents  extinguish  in  them  all  mutual  love  and  all  in- 
nocence which  infants  receive  from  the  Lord,  and  initiate  them 


222 


HEA  VEN  A  AD  HELL. 


into  hatred  and  revenge  ;  consequently  that  they,  by  their  own 
efforts,  exclude  their  children  from  heaven,  where  there  is  nothing 
but  mutual  love.  Let  parents  therefore,  who  wish  well  to  their 
children,  beware  of  such  practices. 

345.  The  difference  between  those  who  die  infants,  and  those 
who  die  adults,  shall  also  be  stated.  They  who  die  adults  have  a 
plane  acquired  from  the  terrestrial  and  material  world,  and  carry 
it  with  them.  This  plane  is  their  memory  and  its  corporeal  nat- 
ural affection.  After  death  this  plane  remains  fixed,  and  is  qui- 
escent ;  but  still  it  serves  their  thought  for  an  ultimate  plane,  for 
the  thought  flows  into  it.  Hence  it  is,  that  such  as  that  plane  is, 
and  such  as  is  the  correspondence  of  the  rational  with  the  things 
thereto  belonging,  such  is  the  quality  of  the  man  after  death. 
But  those  who  die  in  infancy,  and  are  educated  in  heaven,  have 
not  such  a  plane,  but  a  spiritual-natural  one,  since  they  derive  no- 
thing from  the  material  world  and  the  terrestrial  body;  where- 
fore they  cannot  be  in  such  gross  affections  and  thence  thoughts, 
for  they  derive  all  things  from  heaven.  Besides,  infants  do  not 
know  that  they  were  born  in  the  world,  and  therefore  believe 
that  they  were  born  in  heaven  ;  consequently  they  know  nothing 
of  any  birth  but  the  spiritual  birth,  which  is  effected  by  the 
knowledges  of  good  and  truth,  and  by  intelligence  and  wisdom, 
by  virtue  of  which  man  is  man  ;  and  because  these  are  from  the 
Lord,  they  believe,  and  love  to  believe,  that  they  are  the  children 
of  the  Lord  Himself.  Nevertheless  the  state  of  men  who  grow 
up  on  earth,  may  become  just  as  perfect  as  the  state  of  infants 
who  grow  up  in  heaven,  provided  they  remove  corporeal  and  ter- 
restrial loves, — which  are  the  loves  of  self  and  the  world, — and 
in  their  place  receive  spiritual  loves. 


THE  WISE  AND  THE  SIMPLE  IN  HEAVEN. 


346.  It  is  believed  that  the  wise  will  enjoy  glory  and  eminence 
in  heaven  above  the  simple,  because  it  is  said  in  Daniel:  "77ie 


HEA  VEN  AND  HELL. 


223 


intelligent  shall  shine  as  with  the  brightness  of  the  firmament ; 
and  they  that  turn  many  to  righteousness,  as  the  stars  for' 
ever"  xii.  3.  But  few  know  who  are  meant  by  the  intelligent, 
and  by  those  who  turn  many  to  righteousness.  It  is  generally 
believed  that  they  are  those  who  are  called  the  educated  and 
learned,  especially  those  who  have  been  teachers  in  the  church, 
and  have  excelled  others  in  learning  and  preaching,  and  still 
more  those  among  them  who  have  converted  many  to  the  faith. 
All  such  in  the  world  are  believed  to  be  the  intelligent ;  but  still 
they  are  not  the  intelligent  in  heaven,  of  whom  the  above  words 
are  spoken,  unless  their  intelligence  be  heavenly  intelligence,  the 
nature  of  which  will  be  told  in  what  now  follows. 

347.  Heavenly  intelligence  is  interior  intelligence,  arising  from 
the  love  of  truth,  not  for  the  sake  of  glory  in  the  world,  nor  for 
the  sake  of  glory  in  heaven,  but  for  the  sake  of  truth  itself, 
whereby  they  are  inmostly  affected  and  delighted.  They  who  are 
affected  and  delighted  with  the  truth  itself,  are  affected  and  de- 
lighted with  the  light  of  heaven  ;  and  they  who  are  affected  and 
delighted  with  the  light  of  heaven,  are  also  affected  and  delighted 
with  divine  truth,  yea,  with  the  Lord  Himself;  for  the  light  of 
heaven  is  divine  truth,  and  divine  truth  is  the  Lord  in  heaven, 
(see  above,  n.  126  to  140).  This  light  enters  into  the  interiors 
of  the  mind  alone, — for  the  interiors  of  the  mind  are  formed  to 
receive  it, — and  as  it  enters,  it  also  affects  and  delights ;  for 
whatever  flows-in  from  heaven  and  is  received,  contains  in  itself 
something  delightful  and  pleasant.  Hence  comes  the  genuine 
affection  of  truth,  which  is  the  affection  of  truth  for  its  own  sake. 
They  who  are  in  this  affection,  or,  what  is  the  same,  in  this  love, 
are  in  heavenly  intelligence,  and  shine  in  heaven  as  with  the 
brightness  of  the  firmament.  They  shine,  because  the  divine 
truth,  wheresoever  it  is  in  heaven,  gives  light,  (see  above,  n.  132)  ; 
and  the  firmament  of  heaven  from  correspondence  signifies  that 
intellectual,  both  with  angels  and  men,  which  is  in  the  light  of 
leaven.  But  they  who  are  in  the  love  of  truth  either  for  the  sake 
of  glory  in  the  world  or  of  glory  in  heaven,  cannot  shine  in  hea- 
ven, since  they  are  not  delighted  and  affected  with  the  light  of 
heaven,  but  with  the  light  of  the  world ;  and  this  light  without 


224 


HEA  VEN  AND  HELL. 


the  other,  is  in  heaven  nothing  but  thick  darkness.1  With  all 
such,  self-glory  predominates,  because  it  is  the  end  they  have  in 
view  ;  and  when  self-glory  is  the  end,  man  regards  himself  in 
the  first  place,  and  the  truths  which  are  subservient  to  his  own 
glory  he  regards  only  as  means  to  that  end,  and  as  his  servants. 
For  he  who  loves  divine  truths  for  the  sake  of  his  own  glory, 
regards  himself  in  divine  truths,  and  not  the  Lord  ;  consequently 
he  turns  his  sight, — which  is  that  of  the  understanding  and  faith, — 
away  from  heaven  to  the  world,  and  away  from  the  Lord  to  himself. 
Hence  such  persons  are  in  the  light  of  the  world,  and  not  in  the 
light  of  heaven.  In  the  external  form,  and  therefore  in  the  sight 
of  men,  they  appear  as  intelligent  and  well-instructed  as  those 
who  are  in  the  light  of  heaven,  because  they  converse  like  them, 
and  sometimes  to  all  appearance  more  wisely,  because  excited  by- 
self-love,  and  well-versed  in  the  art  of  counterfeiting  heavenly 
affections ;  but  still  in  the  internal  form  in  which  they  appear  be- 
fore the  angels,  they  are  of  a  totally  different  character.  From 
these  considerations  it  may  be  evident  in  some  measure  who  they 
are  that  are  meant  by  the  intelligent,  who  will  shine  in  heaven  as 
witli  the  brightness  of  the  firmament.  But  who  they  are  that  are 
meant  by  those  who  turn  many  to  righteousness,  and  who  will 
shine  as  the  stars,  shall  now  be  told. 

348.  By  those  who  turn  many  to  righteousness,  are  meant 
those  who  are  wise  ;  and  in  heaven  they  are  called  wise  who  are 
in  good,  and  they  are  in  good  there,  who  commit  divine  truths 
immediately  to  life  ;  for  when  divine  truth  is  reduced  to  life,  it 
becomes  good,  for  it  becomes  a  possession  of  the  will  and  love; 
and  whatever  belongs  to  the  will  and  love  is  called  good.  These 
therefore  are  called  wise,  for  wisdom  is  of  the  life.    But  they 


1  That  the  light  of  the  world  is  for  the  external  man,  and  the  light  of 
heaven  for  the  internal  man,  n.  3222.  3223,  3337.  That  the  light  of  heaven 
flows  into  natural  light,  and  that  the  natural  man  is  wise  so  far  as  he 
receives  the  light  of  heaven,  n.  4302,  4408.  That  from  the  light  of  the 
world,  which  is  called  natural  light,  the  things  which  are  in  the  light  of 
heaven  cannot  be  seen,  but  vice  versa,  n.  9754.  Wherefore  they  who  are 
ir.  the  light  of  the  world  alone  do  not  perceive  those  things  which  are  in 
th  .  light  of  heaven,  n.  3108.  That  the  light  of  the  world  is  thick  dark- 
ness to  the  angels,  n.  1521,  17S3,  1SS0. 


HE  A  VEN  AND  HELL. 


225 


are  called  intelligent,  who  do  not  admit  divine  truths  immedi- 
ately into  the  life,  but  first  into  the  memory,  whence  they  are 
afterward  brought  forth  and  applied  to  life.  In  what  manner  and 
to  what  extent  the  intelligent  differ  from  the  wise  in  heaven,  may 
be  seen  in  the  chapter  which  treats  of  the  two  kingdoms  of 
heaven,  the  celestial  and  the  spiritual,  (n.  20  to  28),  and  in  that 
which  treats  of  the  three  heavens,  (n.  29  to  40).  They  who  are 
in  the  Lord's  celestial  kingdom,  and  therefore  in  the  third  or  in- 
most heaven,  are  called  just,  from  the  fact  that  they  attribute  noth- 
ing of  justice  to  themselves,  but  all  to  the  Lord.  The  justice  of  the 
Lord  in  heaven  is  the  good  which  is  from  the  Lord.1  These, 
then,  are  the  persons  who  are  here  meant  by  those  who  justify ; 
these  also  are  they,  concerning  whom  the  Lord  says :  "  The  just 
shall  shine  as  the  sun  in  the  kingdom  of  My  Father ."  Matt, 
xiii.  43.  It  is  said  that  they  shall  shine  as  the  sun,  because  they 
are  in  love  to  the  Lord  from  the  Lord,  and  because  that  love  is 
meant  by  the  sun,  (see  above,  n.  116  to  125).  The  light  also 
with  them  is  flamy,  and  the  ideas  of  their  thought  partake  of  a 
flamy  nature,  because  they  receive  the  good  of  love  immediately 
from  the  Lord  as  the  sun  in  heaven. 

349.  All  who  have  procured  for  themselves  intelligence  and 
wisdom  in  the  world,  are  accepted  in  heaven,  and  become  angels, 
even-  one  according  to  the  quality  and  amount  of  his  intelligence 
and  wisdom.  For  whatever  a  man  acquires  in  the  world,  this 
remains,  and  is  carried  with  him  after  death,  when  also  it  is  in- 
creased and  filled,  but  within  the  degree  of  his  affection  and 
desire  of  truth  and  good,  not  beyond  it.  They  who  have  had 
but  little  affection  and  desire,  receive  but  little,  yet  still  as  much 
as  they  are  able  to  receive  within  that  degree  ;  but  they  who  have 
had  much  affection  and  desire,  receive  much.    The  degree  itself 


1  That  the  merit  and  righteousness  of  the  Lord  are  the  good  which  rules 
.1.  heaven,  n.  9486,  99S6.  That  a  righteous  and  justified  person  is  one  to 
w'-.om  the  merit  and  righteousness  of  the  Lord  are  ascribed ;  and  that  he 
is  unrighteous  who  has  his  own  righteousness  and  self-merit,  n.  5069, 
9263.  What  is  the  quality  of  those  in  the  other  life  who  claim  righteous- 
nes  to  themselves,  n.  942,  2027.  That  justice  or  righteousness,  in  the 
Word,  is  predicated  of  good,  and  judgment  of  truth;  and  that  hence  to 
do  justice  and  judgment  is  to  do  what  is  good  and  true,  n.  2235,  9S57. 
29  K* 


226 


HE  A  VEN  AND  HELL. 


of  affection  and  desire  is  as  a  measure,  which  is  filled  to  the  brim. 
To  him,  therefore,  whose  measure  is  large,  much  is  added  ;  and 
little,  to  him  whose  measure  is  little.  The  reason  of  all  this  is, 
Decause  the  love,  to  which  belong  affection  and  desire,  receives 
everything  which  is  agreeable  to  itself ;  hence  the  greater  is 
one's  love,  the  more  he  receives.  This  is  meant  by  the  Lord's 
words  ;  "To  every  one  that  hath,  shall  be  given,  that  he  may 
have  ?nore  abundantly"  Matt.  xiii.  12;  chap.  xxv.  29.  "Into 
the  bosom  shall  be  given  good  measure,  pressed  down,  shaken 
together,  and  running  over"  Luke  vi.  3S. 

350.  All  are  received  into  heaven,  who  have  loved  truth  and 
good  for  their  own  sake.  They,  therefore,  who  have  loved 
much,  are  called  wise  ;  and  they  who  have  loved  little,  are  called 
simple.  The  wise  in  heaven  are  in  great  light,  but  the  simple 
are  in  less  light, — every  one  according  to  the  degree  of  his  love 
of  good  and  truth.  To  love  truth  and  good  for  their  own  sake, 
is  to  will  them  and  do  them  ;  for  they  who  will  and  do  them, 
are  those  that  love  them,  but  not  they  who  do  not  will  and  do 
them.  The  former  also  are  they  who  love  the  Lord,  and  are 
loved  by  Him,  since  good  and  truth  are  from  the  Lord;  and 
because  they  are  from  Him,  He  is  also  in  them  ;  therefore  He  is 
also  with  those  who  receive  good  and  truth  in  their  life,  by  will- 
ing and  doing  them.  Man,  too,  regarded  in  himself,  is  nothing 
else  but  his  own  good  and  truth,  because  good  is  of  his  will,  and 
truth  is  of  his  understanding,  and  the  man  is  such  as  his  will 
and  understanding  are.  Hence  it  is  evident  that  man  is  loved 
by  the  Lord,  in  proportion  as  his  will  is  formed  by  good,  and  his 
understanding  by  truth.  To  be  loved  by  the  Lord  is  also  to  love 
the  Lord,  since  love  is  reciprocal ;  for  to  him  who  is  loved,  the 
Lord  gives  the  ability  to  love  in  return. 

351.  It  is  believed  in  the  world,  that  they  who  possess  much 
knowledge, — whether  relating  to  the  doctrines  of  the  church  and 
the  Word,  or  to  the  sciences, — see  truths  more  interiorly  and 
quickly  than  others,  and  thus  arc  more  intelligent  and  wise.  Such 
mcr  also  entertain  a  similar  opinion  of  themselves.  But  the  na- 
ture of  true  intelligence  and  wisdom,  and  also  of  that  which  is 
spurious  and  false,  shall  be  told  in  what  now  follows. 

True  intelligence  and  wisdom  is  to  see  and  perceive  what  Is 


HEA  VEN  AND  HELL. 


227 


true  and  good,  and  thence  what  is  false  and  evil,  and  accurately 
to  distinguish  the  one  from  the  other,  and  this  by  an  interior  in- 
tuition and  perception.  There  are  interiors  and  exteriors  with 
every  man.  The  interiors  are  those  things  which  belong  to  the 
internal  or  spiritual  man,  but  the  exteriors  are  those  which  belong 
to  the  external  or  natural  man.  The  quality  of  a  man's  under- 
standing and  perception  depends  upon  the  form  of  his  interiors, 
and  the  degree  in  which  they  make  one  with  his  exteriors. 
The  interiors  of  man  can  be  formed  only  in  heaven,  but  his  exte- 
riors are  formed  in  the  world.  When  the  interiors  are  formed 
in  heaven,  there  is  an  influx  from  them  into  the  exteriors  which 
are  from  the  world,  and  thus  they  are  brought  into  correspond- 
ence, that  is,  into  unity  of  action.  When  this  takes  place,  the 
man  sees  and  perceives  from  the  interior.  In  order  that  the  in- 
teriors may  be  formed,  the  only  way  is  for  a  man  to  look  to  the 
Divine  and  to  heaven  ;  for,  as  was  just  said,  the  interiors  are 
formed  in  heaven.  And  a  man  looks  to  the  Divine  when  he  be- 
lieves in  the  Divine,  and  believes  that  all  truth  and  good,  and 
hence  all  intelligence  and  wisdom,  are  from  Him  ;  and  he  be- 
lieves in  the  Divine  when  he  is  willing  to  be  led  by  Him.  In 
this  way,  and  in  no  other,  are  a  man's  interiors  opened.  The 
man  who  is  in  this  faith,  and  in  a  life  according  to  it,  has  the 
power  and  faculty  of  becoming  intelligent  and  wise.  But  in 
order  to  become  so,  he  must  learn  many  things,  not  only  such  as 
relate  to  heaven,  but  such  as  relate  to  the  world  also.  Those 
which  relate  to  heaven  are  to  be  learned  from  the  Word  and 
from  the  church  ;  and  those  which  relate  to  the  world,  from  the 
sciences.  In  proportion  as  man  learns  these  things,  and  applies 
them  to  life,  he  becomes  intelligent  and  wise  ;  for  in  the  same 
proportion  the  interior  sight  which  is  that  of  his  understanding, 
and  the  interior  affection  which  is  that  of  his  will,  are  perfected. 
The  simple  of  this  sort  are  they  whose  interiors  are  open,  but 
not  so  much  cultivated  by  spiritual,  moral,  civil,  and  natural 
truths  ;  these  perceive  truths  when  they  hear  them,  but  they  do 
not  spe  them  in  themselves.  But  the  wise  of  this  class  are  they 
whose  interiors  are  not  only  open,  but  cultivated ;  these  also  see 
truths  in  themselves,  and  perceive  them.  From  these  considera 
tions  it  is  evident  what  true  intelligence  and  wisdom  are. 


22S 


HE  A  VEN  AND  HELL. 


352.  Spurious  intelligence  and  wisdom  consist,  not  in  seeing 
and  perceiving  from  an  interior  ground  what  is  true  and  good, 
and  thence  what  is  false  and  evil,  but  only  in  believing  that  to 
be  true  and  good,  and  that  to  be  false  and  evil,  which  is  declared 
to  be  so  by  others,  and  in  confirming  it  afterward.  They  who  do 
not  see  what  is  true  from  truth  itself,  but  from  the  persuasion  of 
another,  may  embrace  and  believe  what  is  false  just  as  readily  as 
what  is  true,  and  may  also  confirm  it  until  it  appears  to  be  true  ; 
for  whatever  is  confirmed  puts  on  the  appearance  of  truth  ;  and 
there  is  nothing  which  cannot  be  confirmed.  The  interiors  of 
such  persons  are  open  only  from  beneath,  but  their  exteriors  are 
open  in  proportion  as  they  have  confirmed  themselves  ;  wherefore 
the  light  by  which  they  see  is  not  the  light  of  heaven,  but  the 
light  of  the  world,  which  is  called  natural  light  \httnen\.  In 
this  light  falses  may  shine  like  truths,  yea,  when  confirmed,  may 
appear  resplendent,  but  not  in  the  light  of  heaven.  Of  this  class 
the  less  intelligent  and  wise  are  they  who  have  confirmed  them- 
selves much,  and  the  more  intelligent  and  wise  are  they  who 
have  confirmed  themselves  but  little.  From  these  considerations 
it  may  be  seen,  what  spurious  intelligence  and  wisdom  are.  But 
those  are  not  of  this  class,  who,  in  childhood,  have  supposed 
those  things  to  be  true  which  they  heard  from  their  teachers, 
provided  that,  in  their  riper  years,  when  they  think  from  their 
own  understanding,  they  do  not  obstinately  cling  to  them,  but 
desire  truth,  and  earnestly  seek  after  it,  and  are  interiorly  affected 
by  it  when  they  find  it.  Such  persons  are  affected  with  truth  for 
its  own  sake,  and  therefore  see  it  to  be  truth  before  they  confirm 
it.1  This  may  be  illustrated  by  an  example.  A  conversation 
arose  among  certain  spirits  upon  the  question,  why  animals  are 


1  That  wisdom  consists  in  seeing  and  perceiving  whether  a  thing  be  true 
before  it  is  confirmed,  but  not  in  confirming  what  is  said  by  others,  n. 
1017,  4741.  7012,  76S0,  7950.  That  to  see  and  to  perceive  whether  a  tiling 
be  true  before  it  is  confirmed,  is  given  only  to  those  who  are  affected  with 
truth  for  its  own  sake,  and  for  the  sake  of  life,  n.  S521.  That  the  light  of 
COnfiiniation  is  natural  light  and  not  spiritual,  and  that  it  is  sensual  light, 
which  has  place  even  with  the  wicked,  n.  S7S0.  That  all  things,  even 
falses,  may  be  confirmed,  so  as  to  appear  like  truths,  11.  24S2,  2490,  503J 
6865,  8521 


IlEA  VEN  AND  HELL. 


229 


born  into  all  the  science  suitable  to  their  nature,  but  not  man  ; 
and  the  reason  assigned  was,  that  animals  are  in  the  order  of 
their  life,  but  that  man  is  not;  wherefore  he  must  be  brought 
into  order  by  knowledges  and  sciences.  But  if  man  were  born 
into  the  order  of  his  life,  which  is  to  love  God  above  all  things 
and  his  neighbor  as  himself,  he  would  be  born  into  intelligence 
and  wisdom,  and  thence  also  into  the  belief  of  all  truth,  so  far  as 
he  was  made  acquainted  therewith  through  the  acquisition  of 
knowledges.  The  good  spirits  immediately  saw  this,  and  per- 
ceived that  it  was  so,  purely  from  the  light  of  truth  ;  but  the 
spirits  who  had  confirmed  themselves  in  faith  alone,  and  had 
thence  cast  aside  love  and  charity,  could  not  understand  it, 
because  the  light  of  the  false  which  they  had  confirmed  obscured 
the  light  of  truth. 

353.  False  intelligence  and  wisdom  is  all  that  which  is  without 
the  acknowledgment  of  a  Divine ;  for  all  those  who  do  not 
acknowledge  a  Divine,  but  nature  instead,  think  from  the  corpo- 
real-sensual, and  are  merely  sensual,  how  much  soever  they  maybe 
esteemed  in  the  world  for  their  erudition  and  learning.1  Their  eru- 
dition, however,  does  not  ascend  beyond  such  things  as  appear  in 
the  world  before  their  eyes.  These  they  retain  in  their  memory, 
and  look  at  almost  materially,  although  the  same  sciences  are  what 
serve  the  truly  intelligent  for  the  formation  of  their  understanding. 
By  the  sciences  are  meant  the  various  kinds  of  experimental 


•That  the  sensual  principle  is  the  ultimate  of  the  life  of  man,  adhering 
to,  and  inhering  in,  his  corporeal  principle,  n.  5077,  5767,  9212,  9216,  9331, 
9730.  That  he  is  called  a  sensual  man,  who  judges  and  concludes  all 
things  from  the  senses  of  the  body,  and  who  believes  nothing  but  what 
lie  sees  with  his  eyes  and  touches  with  his  hands,  n.  5094.  7693.  That 
such  a  man  thinks  in  his  outermost  principles,  and  not  interiorly  in  him- 
self, n.  5089,  5094,  6564,  7693.  That  his  interiors  are  closed,  so  that  he 
sees  nothing  of  divine  truth,  n.  6564,  6844,  6845.  In  a  word,  that  he  is  in 
gross  natural  light,  and  thus  perceives  nothing  which  is  derived  from  1  He 
1  glit  of  heaven,  n.  6201,  6310,  6564,  6844,  6845,  6598,  6612,  6614,  6622, 
6624.  That  therefore  he  is  inwa'rdly  opposed  to  all  things  which  are  of 
heaven  and  the  church,  n.  6201,  6316,  6S44,  6845,  6948,  6949.  Thai  the 
learned,  who  have  confirmed  themselves  against  the  truths  of  the  church, 
are  sensual  men,  n.  6316.  The  quality  of  the  sensual  man  is  described,  n, 
10236. 


23c 


HE  A  VEN  AND  HELL. 


knowledge,  as  physics,  astronomy,  chemistry,  mechanics,  geom- 
etry, anatomy,  psychology,  philosophy,  the  history  of  kingdoms, 
and  also  the  criticisms  and  languages  of  the  learned  world. 
The  dignitaries  of  the  church  who  deny  a  Divine,  do  not  elevate 
their  thoughts  above  the  sensual  things  appertaining  to  the  ex- 
ternal man  ;  they  regard  the  contents  of  the  Word  as  others  re- 
gard the  sciences,  nor  do  they  make  them  matters  of  thought  or 
of  any  intuition  by  an  enlightened  rational  mind,  because  their 
interiors  are  closed,  and  also  the  exteriors  which  are  nearest  to 
their  interiors.  These  are  closed,  because  they  have  turned 
themselves  away  from  heaven,  and  have  retroverted  those  facul- 
ties which  were  capable  of  looking  in  that  direction,  which  are 
the  interiors  of  the  human  mind,  as  observed  above.  Hence  it 
is  that  they  cannot  see  what  is  true  and  good,  since  to  them 
these  are  in  thick  darkness,  but  what  is  false  and  evil  is  in  the 
light.  Nevertheless  sensual  men  can  reason, — some  of  them 
more  ingeniously  and  acutely  than  other  men, — but  from  the 
fallacies  of  the  senses  confirmed  by  their  scientifics.  And  be- 
cause they  possess  such  skill  in  reasoning,  they  also  think  them- 
selves wiser  than  others.1  The  fire  which  warms  their  reason- 
ings with  its  affection,  is  the  fire  of  the  love  of  self  and  the  world. 
These  are  they  who  are  in  false  intelligence  and  wisdom,  and 
who  are  meant  by  the  Lord  in  Matthew  :  "Seeing  they  see  not, 
and  hearing  they  hear  not,  neither  do  they  understand,"  xiii. 
13,  14,  15.  And  in  another  place:  "  These  things  are  hid  from 
the  intelligent  and  wise,  and  revealed  u?ito  babes,"  xi.  25,  26. 

354.  I  have  been  allowed  to  converse  with  many  of  the  learned 
after  their  departure  from  the  world  ;  with  some  who  enjoyed  the 
most  distinguished  reputation,  and  were  celebrated  in  the  literary 
world  on  account  of  their  writings  ;  and  with  others  who  were  not 
so  celebrated,  but  who,  nevertheless,  possessed  hidden  wisdom. 
Those  who  in  heart  denied  a  Divine, — how  much  soever  they 

That  sensual  men  reason  acutely  and  cunningly,  because  they  make 
a  .  intelligence  to  consist  in  speaking  from  the  corporeal  memory,  n.  195, 
196,  5700,  10236;  but  that  they  reason  from  the  fallacies  of  the  senses,  n. 
50S4.  6948,  6949,  7693.  That  sensual  men  are  more  cunning  anil  malicious 
than  others,  n.  7693,  10236.  That  such  were  called  by  the  ancients  ser- 
pents of  the  tree  of  science,  n.  195,  196,  197,  639S,  6949,  10313. 


HEA  VEN  AND  HELL. 


confessed  Him  with  their  lips, — had  become  so  stupid,  that  they 
could  scarcely  comprehend  any  civil  truth,  much  less  any  spirit- 
ual truth.  I  perceived  and  also  saw  that  the  interiors  of  their 
mind-  were  so  closed  as  to  appear  black,  (such  things  appear 
visibly  in  the  spiritual  world),  and  thus  that  they  could  not  endure 
an}  heavenly  light,  neither  could  they  admit  any  influx  from  hea- 
ven. That  blackness  in  which  their  interiors  appeared,  was 
greater  and  more  extended  with  those  who  had  confirmed  them- 
selves against  the  Divine  by  their  learned  scientifics.  Such  per- 
sons in  the  other  life  receive  with  delight  all  that  is  false,  and  im- 
bibe it  as  a  sponge  does  water ;  and  repel  all  truth,  as  a  bony* 
elastic  surface  repels  what  falls  upon  it.  It  is  said  also  that  the 
interiors  of  those  who  have  confirmed  themselves  against  the  Di- 
vine and  in  favor  of  nature,  are  ossified.  Their  heads  likewise 
appear  hard  as  if  made  of  ebony,  and  this  appearance  reaches 
even  to  the  nose, — a  sign  that  they  no  longer  have  any  percep- 
tion. Spirits  of  this  character  are  immersed  in  quagmires,  which 
appear  like  bogs,  where  they  are  harassed  by  the  fantasies  into 
wnich  their  false  notions  are  turned.  Their  infernal  fire  is  the 
lust  of  glory  and  a  name,  which  prompts  them  to  assail  each 
other,  and  from  infernal  ardor  to  torment  those  who  do  not  wor- 
ship them  as  deities.  In  this  way  they  torture  each  other  by 
turns.  Into  such  things  is  all  worldly  learning  changed,  which 
has  not  received  into  itself  light  from  heaven  by  the  acknowledg- 
ment of  the  Divine. 

355.  That  the  learned  of  this  class  are  such  in  the  spiritual 
world,  when  they  arrive  there  after  death,  may  be  concluded  from 
this  single  circumstance :  That  all  things  which  are  in  the  natu- 
ral memory,  and  immediately  conjoined  to  the  sensuals  of  the 
body, — like  the  scientifics  mentioned  just  above, — are  then  quies- 
cent, and  the  rational  conclusions  thence  derived  form  the  sole 
basis  of  the  thought  and  speech.  For  man  carries  with  him  all 
his  natural  memory,  but  the  things  which  are  in  that  memory  are 
rot  under  his  view,  and  do  not  enter  into  his  thought,  as  they  did 
when  he  lived  in  the  world.  He  can  take  nothing  from  thai 
memory,  and  exhibit  it  in  spiritual  light,  because  the  things 
therein  have  no  relation  to  that  light.  But  the  rational  or  intel- 
lectual principles,  which  a  man  has  acquired  from  the  sciences 


232 


HEAVEN  AND  HELL. 


while  he  lived  in  the  body,  are  in  agreement  with  the  light  of  the 
spiritual  world  ;  wherefore  in  proportion  as  the  spirit  of  man  is 
made  rational  by  knowledges  and  sciences  in  the  world,  he  is 
rational  after  the  dissolution  of  the  body ;  for  then  man  is  a 
spirit,  and  it  is  the  spirit  which  thinks  in  the  body.1 

356.  But  those  who  have  procured  to  themselves  intelligence 
and  wisdom  by  means  of  knowledges  and  sciences, — as  i?  the 
case  with  those  who  have  applied  all  things  to  the  use  of  life, 
and  at  the  same  time  have  acknowledged  a  Divine,  loved  the 
Word,  and  lived  a  spiritual  moral  life,  (concerning  which  above, 
n.  319), — the  sciences  have  served  as  a  means  of  becoming  wise, 
and  also  of  corroborating  the  things  which  appertain  to  faith. 
I  have  perceived  and  also  seen  the  interiors  of  their  minds,  and 
they  appeared  as  if  transparent  from  light  of  a  white,  flamy, 
or  azure  color,  like  that  of  diamonds,  rubies,  and  sapphires, 
which  are  pellucid ;  and  this  according  to  the  confirmations 
in  favor  of  a  Divine  and  of  divine  truths,  which  they  had  de- 
rived from  the  sciences.  Such  is  the  appearance  of  true  intel- 
ligence and  wisdom,  when  presented  in  the  spiritual  world  in  a 
visihle  form.  This  appearance  they  derive  from  the  light  of  hea- 
ven, which  is  the  divine  truth  proceeding  from  the  Lord,  which 
is  the  source  of  all  intelligence  and  wisdom,  (see  above,  n.  126 
to  133)-  The  planes  of  that  light,  in  which  variegations  like 
those  of  colors  exist,  are  the  interiors  of  the  mind  ;  and  the  con- 
firmations of  divine  truths  by  such  things  as  are  in  nature,  and 
therefore  in  the  sciences,  produce  those  variegations.2  For  the 
interior  mind  of  man  looks  into  the  stores  of  the  natural  mem- 
ory, and  seizing  upon  those  things  therein  which  are  confirma- 

1  That  scientifics  belong  to  the  natural  memory,  which  man  has  in  the 
body,  n.  5212,  9922.  That  man  carries  all  the  natural  memory  with  him 
after  death,  n.  2475 ;  from  experience,  n.  25S1  to  24S6 :  but  that  he  cannot 
bring  anything  forth  from  that  memory  as  in  the  world,  for  several  rea- 
sons, n.  2476,  2477.  2749. 

3  That  most  beautiful  colors  appear  in  heaven,  n.  1053.  1624.  That  col- 
ors in  heaven  are  derived  from  the  light  there,  and  that  they  are  its  modi- 
fications or  variegations,  n.  1042,  1043,  1053.  1624.  3993-  4530,  4922.  4742. 
Thus  that  they  are  the  appearances  of  truth  derived  from  good,  and  sig- 
nify su<:h  things  as  belong  to  intelligence  and  wisdom,  n.  4530,4922,4677, 
9466. 


HE  A  VEN  AND  HELL. 


233 


tive,  it  sublimates  them  as  it  were  by  the  fire  of  heavenly  love, 
withdraws  them,  and  purifies  them  even  into  spiritual  ideas. 
That  such  a  process  takes  place  is  unknown  to  man  while  he 
lives  in  the  body,  since  he  therein  thinks  both  spiritually  and  nat- 
urally;  but  the  things  which  he  then  thinks  spiritually,  he  does 
not  perceive,  but  only  those  which  he  thinks  naturally  ;  but  when 
he  comes  into  the  spiritual  world  he  then  has  no  perception  of 
what  he  thought  naturally  in  the  world,  but  of  what  he  thought 
spiritually  ;  thus  his  state  is  changed.  From  these  considerations 
it  is  evident  that  man  is  made  spiritual  by  knowledges  and  sci- 
ences, and  that  these  are  a  means  of  becoming  wise,  but  only  to 
those  who  have  acknowledged  a  Divine  in  faith  and  life.  These 
also  are  accepted  in  heaven  before  others,  and  are  among  those 
there  who  are  in  the  midst,  (n.  43),  because  they  are  in  light 
more  than  others.  These  are  the  intelligent  and  wise  in  hea- 
ven, who  shine  as  with  the  brightness  of  the  firmament,  and 
who  shine  as  the  stars.  But  the  simple  there,  are  those  who 
have  acknowledged  a  Divine,  loved  the  Word,  and  lived  a  spirit- 
ual-moral life,  but  the  interiors  of  whose  minds  were  not  so  much 
cultivated  by  knowledges  and  sciences.  The  human  mind  is  like 
ground,  which  is  such  as  it  is  made  by  cultivation. 


THE  RICH  AND  POOR  IN  HEAVEN. 

357.  There  are  various  opinions  concerning  reception  into 
heaven.  Some  suppose  that  the  poor  are  received,  and  not  the 
rich  ;  others,  that  the  rich  and  the  poor  are  received  alike ;  and 
others,  that  the  rich  cannot  be  received,  unless  they  give  up  their 


Extracts  from  the  Arcana  Ccelestia  concerning  the  sciences. 

That  man  ought  to  be  imbued  with  sciences  and  knowledges,  since  bj 
them  lie  learns  to  think,  afterwards  to  understand  what  is  true  and  gc>d, 
and  at  length  to  grow  wise,  n.  129,  1450,  1451,  1453,  1548,  1802.    That  sci- 
ences are  the  first  principles,  on  which  the  life  of  man,  civil,  moral,  and 
30 


HEA  VEN  AND  HELL. 


wealth,  and  become  as  the  poor ;  and  each  confirms  his  opinion 
from  the  Word.    But  they  who  make  a  distinction  between  the 


spiritual,  is  built  and  founded;  and  that  they  are  acquired  for  the  sake  of 
use  as  an  end,  n.  1489.  3310.  That  knowledges  open  the  way  to  the  in- 
ternal man,  and  afterwards  conjoin  that  man  with  the  external  according 
to  uses.  n.  1563,  1616.  That  the  rational  principle  is  born  by  sciences  and 
knowledges,  n.  1S95,  1900,  30S6;  not  by  knowledges  themselves,  but  by 
the  affection  of  the  uses  derived  from  them.  n.  1S95. 

That  there  are  scientifics  which  admit  divine  truths,  and  others  which 
do  not  admit  them.  n.  5213.  That  empty  scientifics  ought  to  be  destroyed, 
n.  14S9,  1492,  1499.  1580.  That  empty  scientifics  are  those  which  have  for 
their  end,  and  which  confirm,  the  loves  of  self  and  of  the  world,  and 
which  withdraw  from  love  to  God  and  love  toward  the  neighbor;  because 
such  scientifics  close  the  internal  man  so  that  man  cannot  afterward  receive 
anything  from  heaven,  n.  1563,  1600.  That  scientifics  are  the  means  of 
growing  wise,  and  the  means  of  becoming  insane;  that  by  them  the  in- 
ternal man  is  either  opened  or  closed,  and  that  thus  the  rational  principle 
is  either  cultivated  or  destroyed,  n.  4156.  S62S.  9922. 

That  the  internal  man  is  opened  and  successively  perfected  by  scientifics, 
if  man  has  good  use  for  an  end,  especially  the  use  which  respects  eternal 
life,  n.  3086.  That  in  this  case  scientifics,  which  are  in  the  natural  man, 
are  met  by  spiritual  and  celestial  things  from  the  spiritual  man,  which 
adopt  such  of  them  as  are  suitable,  n.  1495.  That  in  this  case  the  uses  01 
heavenly  life  are  extracted,  purified,  and  elevated,  from  the  scientifics 
which  are  in  the  natural  man,  by  the  internal  man  from  the  Lord.  n.  1895, 
1896,  1900,  1901,  1902,  5S71,  5S74.  5901;  and  that  incongruous  and  oppos- 
ing scientifics  are  cast  aside  and  exterminated,  n.  5871.  5SS6,  5SS9. 

That  the  sight  of  the  internal  man  calls  forth  from  the  scientifics  of  the 
external  man  nothing  but  what  accords  with  its  love,  n.  9394.  That  be- 
neath the  sight  of  the  internal  man,  those  things  which  are  of  the  love 
are  in  the  midi-t  and  in  brightness,  but  those  which  are  not  of  the  love  are 
at  the  sides  and  in  obscurity,  n.  606S.  6085.  That  suitable  scientifics  are 
successively  implanted  in  man's  loves,  and  as  it  were  dwell  in  them.  n. 
6325.  That  man  would  be  born  into  intelligence,  if  he  were  born  into 
love  toward  his  neighbor;  but  since  he  is  born  into  the  love  of  self  and 
of  the  world,  he  is  therefore  born  in  total  ignorance,  n.  6323.  6325  That 
science,  intelligence,  and  wisdom,  are  the  offspring  of  love  to  God  and  of 
.ove  toward  the  neighbor,  n.  1226,  2049.  2 1 1 6. 

That  it  is  one  thing  to  be  wise,  another  thing  to  understand,  another  to 
know,  and  another  to  do;  but  that  still,  with  those  who  are  in  spiritual 
life,  they  follow  in  order,  and  exist  together  in  act,  n.  10331.  That  it  is 
also  one  thing  to  know,  another  to  acknowledge,  and  another  to  have 
faith,  n.  896. 


HEA  VEN  AND  HELL. 


235 


rich  and  the  poor  as  to  facility  of  admission  into  heaven,  do  not 
understand  the  Word.    The  Word  in  its  bosom  is  spiritual,  but 


That  scientifics,  which  belong  to  the  external  or  natural  man,  are  in  the 
light  of  the  world ;  but  that  truths,  which  have  been  made  truths  of  faith 
and  of  love,  and  have  thus  gained  life,  are  in  the  light  of  heaven,  n.  5212. 
That  the  truths  which  have  gained  spiritual  life,  are  comprehended  by  nat- 
ural ideas,  n.  5510.  That  spiritual  influx  proceeds  from  the  internal  or 
spiritual  man  into  the  scientifics  which  are  in  the  external  or  natural  man, 
n.  1940,  8oo.v  That  scientifics  are  the  receptacles,  and  as  it  were  the  ves- 
sels, of  the  truth  and  good  which  belong  to  the  internal  man,  n.  1469,  1496, 
3068,  54S9,  6004,  6023,  6052,  6071,  6077,  7770,  9922.  That  scientifics  are  as 
it  were  mirrors,  in  which  the  truths  and  goods  of  the  internal  man  appear 
as  in  an  image,  n.  5201.    That  they  are  there  together  as  in  their  ultimate, 

5373-  5874.  5886,  5901,  6004,  6023,  6052,  6071. 

That  influx  is  spiritual  and  not  physical;  that  is,  that  there  is  influx 
from  the  internal  man  into  the  external,  and  thus  into  the  scientifics  of 
the  external  man,  but  that  there  is  no  influx  from  the  external  man  into 
the  internal,  and  therefore  none  from  the  scientifics  of  the  external  man 
into  the  truths  of  faith,  n.  3219.  5 119,  5259,  5427,  5428,  5478,  6322,  91 10, 
9111.  That  from  the  truths  of  the  doctrine  of  the  church,  which  are  de- 
rived from  the  Word,  a  principle  is  to  be  drawn;  that  those  truths  are  first 
to  be  acknowledged,  and  that  afterward  it  is  allowable  to  consult  scientif- 
ics, n.  6047.  Thus  that  it  is  allowable  for  those  who  are  in  an  affirmative 
principle  concerning  the  truths  of  faith,  to  confirm  them  intellectually  by 
scientifics,  but  not  for  those  who  are  in  a  negative  principle,  n.  2568,  2588, 
4760,  6047.  That  he  who  does  not  believe  divine  truths  unless  he  be  per- 
suaded by  scientifics,  never  believes,  n.  2094,  2S32.  That  to  enter  into  the 
truths  of  faith  from  scientifics  is  contrary  to  order,  n.  10236.  That  they 
who  do  so  become  infatuated  as  to  those  things  which  pertain  to  heaven 
and  the  church,  n.  128.  129,  140.  That  they  fall  into  falses  of  evil,  n.  232, 
233,  6047  ;  and  that  in  the  other  life,  when  they  think  on  spiritual  sub- 
jects, they  become  as  it  were  drunken,  n.  1072.  What  their  further  qual- 
ity is,  n.  196.  Examples  illustrating  that  things  spiritual  cannot  be  com- 
prehended if  entered  into  by  scientifics,  n.  233,  2094,  2196,  2203,  2209. 
That  many  of  the  learned  are  more  insane  in  spiritual  things  than  the 
simple,  because  they  are  in  a  negative  principle,  and  confirm  it  by  scien- 
tifics which  they  have  continually  and  in  abundance  before  their  view,  n. 
4760,  S629. 

That  they  who  reason  from  scientifics  against  the  truths  of  faith,  reason 
acutely,  because  from  the  fallacies  of  the  senses,  which  are  engaging  and 
persuasive,  since  it  is  with  difficult}'  that  they  can  be  dispersed,  n.  5700. 
What  and  of  what  quality  the  fallacies  of  the  senses  are,  n.  5084.  5094, 
6400,6948.    That  they  who  understand  nothing  of  truth ,  and  also  thev 


236 


HEA  VEN  AND  HELL. 


in  the  letter  it  is  natural ;  wherefore  they  who  take  the  Word 
only  according  to  the  literal  sense,  and  not  according  to  any  spir- 
itual sense,  err  upon  many  points,  especially  in  regard  to  the  rich 


who  are  in  evil,  can  reason  about  the  truths  and  goods  of  faith,  and  yet 
not  understand  them,  n.  4214.  That  it  is  not  the  part  of  an  intelligent 
person  merely  to  confirrh  a  dogma,  but  to  see  whether  it  be  true  or  not, 
before  it  is  confirmed,  n.  4741.  6047. 

That  sciences  are  of  no  avail  after  death,  but  what  man  has  imbibed  in 
his  understanding  and  life  by  means  of  sciences,  n.  24S0.  That  still  all  sci- 
entifics  remain  after  death,  but  that  they  are  quiescent,  n.  2476  to  2479, 
24S1  to  24S6. 

That  the  same  scientifics  with  the  evil  are  falses,  because  they  are  ap- 
plied to  evils,  and  with  the  good  are  truths,  because  they  are  applied  to 
good,  n.  6917.  That  scientific  truths  with  the  evil  are  not  truths,  however 
they  may  appear  as  truths  when  they  are  spoken,  because  there  is  evil 
within  them,  n.  10331. 

What  fs  the  quality  of  the  desire  of  knowing,  which  spirits  have;  an 
example,  n.  1973.  That  with  the  angels  there  is  an  immense  desire  of 
knowing  and  of  growing  wise,  since  science,  intelligence,  and  wisdom  are 
spiritual  food,  n.  31 14,  4459,  4792,  4976,  5147,  5293,  5340,  5342,  5410,  5426, 
5576,  55S2,  5588]  5655,  6277,  8562,  9003.  That  the  science  of  the  ancients 
was  the  science  of  correspondences  and  representations,  by  which  they  in- 
troduced themselves  into  the  knowledge  of  spiritual  things;  but  that  that 
science  is  now  altogether  obliterated,  n.  4S44.  4749,  4964,  4965. 

Spiritual  truths  cannot  be  comprehended,  unless  the  following  univer- 
sals  be  known  :  I.  That  all  things  in  the  universe  have  reference  to  good 
and  truth,  and  to  the  conjunction  of  both,  that  they  may  be  something; 
thus  to  love  and  faith,  and  their  conjunction.  II.  That  man  possesses  un- 
derstanding and  will;  that  the  understanding  is  the  receptacle  of  truth, 
and  the  will  the  receptacle  of  good;  and  that  all  things  have  reference  to 
the«e  two  principles  in  man,  and  to  their  conjunction,  as  all  things  have 
reference  to  truth  and  good  and  their  conjunction.  III.  That  there  is  an 
internal  man  and  an  external  man.  and  tnat  they  are  as  distinct  from  each 
other  as  heaven  and  the  world;  and  yet  that  they  ought  to  make  one,  that 
man  may  be  truly  man.  IV.  That  the  internal  man  is  in  the  light  of  hea- 
ven, and  the  external  man  in  the  light  of  the  world ;  and  that  the  light 
of  heaven  is  the  divine  truth  itself,  which  is  the  source  of  all  intelligence. 
V.  That  there  is  a  correspondence  between  the  things  which  are  in  the 
internal  man  and  those  which  are  in  the  external  man,  and  that  hence 
they  appear  in  all  cases  under  another  aspect,  insomuch  that  they  are 
not  discerned  except  by  the  science  of  correspondences.  Unless  these 
and  many  other  things  be  known,  no  ideas  can  be  conceived  and  formed 
of  spiritual  and  celestial  truths  except  such  as  are  incongruous;  and  thlU 


HE  A  VEN  AND  HELL. 


237 


and  poor;  as,  in  supposing  that  it  is  as  difficult  for  the  rich  to 
enter  heaven,  as  for  a  camel  to  go  through  the  eye  of  a  needle ; 
and  that  it  is  easy  for  the  poor  because  they  are  poor,  since  it  is 
said  :  "Blessed  are  the  poor,  for  theirs  is  the  kingdom  of  the 
heavens."  [Matt.  v.  3];  Luke  vi.  20,  21.  But  they  who  know 
anything  of  the  spiritual  sense  of  the  Word,  are  of  a  different 
opinion.  They  know  that  heaven  is  for  all  who  live  the  life  of 
faith  and  love,  whether  they  be  rich  or  poor.  But  who  are 
meant  in  the. Word  by  the  rich,  and  who  by  the  poor,  will  be 
shown  in  what  follows.  From  much  conversation  and  inter- 
course with  the  angels,  it  has  been  granted  me  to  know  for  a 
certainty  that  the  rich  enter  heaven  as  easily  as  the  poor ;  that  no 
man  is  excluded  on  account  of  his  great  possessions,  and  that 
no  one  is  received  because  he  is  poor.  Both  rich  and  poor 
are  there,  and  many  of  the  rich  in  greater  glory  and  happiness 
than  the  poor. 

358.  It  is  proper  to  observe  in  the  outset,  that  a  man  may  ac- 
quire riches  and  accumulate  wealth  as  far  as  opportunity  is 
given,  provided  it  be  not  done  with  craft  and  dishonesty  ;  that  he 
may  eat  and  drink  daintily,  provided  he  does  not  make  life  con- 
sist in  that ;  may  dwell  magnificently  according  to  his  condition  ; 
may  converse  with  others  as  others  do  ;  may  frequent  places 
of  amusement,  and  talk  about  worldly  affairs ;  and  that  he  has  no 
need  to  assume  a  devout  aspect,  to  be  of  a  sad  and  sorrowful 
countenance,  and  to  bow  down  his  head,  but  may  be  glad  and 
cheerful ;  nor  to  give  his  goods  to  the  poor,  except  so  far  as  incli- 
nation leads  him  ;  in  a  word,  he  may  live  outwardly  altogether 
like  a  man  of  the  world  ;  and  these  things  will  not  prevent  his 
going  to  heaven,  provided  that  inwardly  in  himself  he  thinks 
properly  about  God,  and  acts  sincerely  and  justly  with  his  neigh- 
bor. For  man  is  such  as  his  affection  and  thought  are,  or  such 
as  his  love  and  faith  are  ;  thence  all  his  outward  acts  derive  their 
life,  for  to  act  is  to  will,  and  to  speak  is  to  think,  since  every  one 
acts  from  will  and  speaks  from  diought.    Wherefore,  when  it  is 


scientific*  and  knowledges,  which  are  of  the  natural  man,  without  these 
universal*  can  be  of  little  use  to  the  rational  man  for  understanding  and 
improvement.    Hence  it  is  evident  how  necessary  scientifics  are. 


238  HEA  VEN  AND  HELL. 

said  in  the  Word  that  man  shall  be  judged  according  to  his 
deeds,  and  that  he  shall  be  rewarded  according  to  his  works,  the 
meaning  is,  that  he  shall  be  judged  and  rewarded  according  to 
his  thought  and  affection  from  which  his  deeds  proceed,  or  which 
are  in  his  deeds  ;  for  deeds  are  of  no  account  without  these,  and 
are  altogether  such  as  these  are.1  Hence  it  is  evident  that  the 
external  of  man  is  of  no  account,  but  that  his  internal, — from 
which  his  external  is  derived, — is  what  is  judged.  For  illustra- 
tion :  If  any  one  acts  sincerely,  and  does  not  defraud  another 
merely  because  he  fears  the  law,  the  loss  of  reputation  and  con- 
sequently of  honor  or  gain,  he  would  defraud  him  to  the  utmost 
of  his  power  if  he  were  not  restrained  bv  that  fear.  His  thought 
and  will  are  fraudulent,  though  his  actions  are  outwardly  sincere. 
Such  a  man  has  hell  within  him,  because  he  is  interiorly  insin- 
cere and  fraudulent.  But  he  who  acts  sincerely,  and  does  not 
defraud  another  because  it  is  against  God  and  his  neighbor, 
would  not  defraud  him  even  if  he  had  the  opportunity,  for  his 
thought  and  will  are  conscience  ;  he  has  heaven  in  himself.  The 
deeds  of  both  appear  similar  in  the  external  form,  but  in  the  in- 
ternal they  arc  altogether  dissimilar. 

359.  Since  a  man  may  live  in  the  external  form  just  as  others 
do,  may  grow  rich,  keep  a  bountiful  table,  dwell  in  a  splendid 
house,  and  wear  costly  apparel  according  to  his  condition  and 


1  That  it  is  very  frequently  said  in  the  Word,  that  man  shall  be  judged, 
and  that  he  shall  be  recompensed  according  to  his  deeds  and  his  works,  n. 
3934.  That  by  deeds  and  works  in  such  passages  are  not  meant  deeds  and 
works  in  the  external  form,  but  in  the  internal;  because  good  works  in  the 
external  form  are  done  also  by  the  wicked,  but  in  the  external  and  at  the 
same  time  in  the  internal  form,  only  by  the  good,  n.  3934,  6073.  That 
works,  like  all  acts,  derive  their  esse  and  existere,  and  their  quality,  from 
the  interiors  of  man,  which  are  of  his  thought  and  will,  inasmuch  as  they 
proceed  thence;  wherefore  such  as  the  interiors  are,  such  are  the  works,  n. 
3934.  S911,  10331.  Thus  they  are  such  as  the  interiors  are  in  regard  to 
love  and  faith,  n.  3934,  6073.  10331.  10333.  That  works,  therefore,  contain 
those  principles,  and  are  love  and  faith  in  effect,  n.  10331.  Wherefore  to 
be  judged  and  recompensed  according  to  deeds  and  works,  denotes  accord- 
ing to  love  and  faith,  n.  3147,  3934,  6073.  891 1,  10331,  10333.  That  works 
are  not  good  so  far  as  they  respect  self  and  the  world,  but  only  so  far  as 
they  respect  the  Lord  and  the  neighbor,  n.  3147. 


HE  A  VEN  AND  HELL. 


239 


employment,  enjoy  delights  and  gratifications,  and  engage  in 
worldly  affairs  for  the  sake  of  occupation  and  business,  and  for 
sustenance  of  mind  and  body,  provided  he  interiorly  acknow- 
ledges a  Divine  and  wishes  well  to  his  neighbor,  it  is  evident 
that  it  is  not  so  difficult  to  walk  in  the  way  of  heaven  as  many 
suppose.  The  only  difficulty  is,  to  be  able  to  resist  the  love  of 
self  and  the  love  of  the  world,  and  to  prevent  their  predom- 
inance' for  these  are  the  source  of  all  evils.1  That  it  is  not  so 
difficult  to  tread  the  heavenward  path  as  many  imagine,  is 
e\ident  from  these  words  of  the  Lord:  '•'•Learn  of  life,  for  I 
am  meek  and  lowly  of  heart;  and  ye  shall  fnd  rest  unto  yonr 
souls:  for  My  yoke  is  easy,  and  Jlfy  burden  is  light."  Matt, 
xi.  29,  30.  The  Lord's  yoke  is  easy  and  His  burden  light,  be- 
cause in  the  degree  that  man  resists  the  evils  which  flow  from  the 
loves  of  self  and  the  world,  he  is  led  by  the  Lord  and  not  by 
himself ;  and  because  the  Lord  afterward  resists  those  evils  in 
man,  and  removes  them. 

360.  I  have  conversed  with  some  after  death,  who,  while  on 
earth,  renounced  the  world,  and  gave  themselves  up  to  an  almost 
solitary  life,  that  by  the  withdrawal  of  their  thoughts  from 
worldly  concerns  they  might  have  leisure  for  pious  meditations, 
imagining  that  they  should  thus  be  treading  the  path  of  heaven. 
But  such  persons  in  the  other  life  are  of  a  melancholy  temper, 
and  despise  others  who  are  not  like  themselves.  They  are  in- 
dignant that  they  do  not  attain  happiness  above  others,  which 
they  think  they  have  merited.  The}'  care  nothing  about  others, 
and  turn  away  from  offices  of  charity,  by  means  of  which  there 
is  conjunction  with  heaven.  They  desire  heaven  more  than 
others,  but  when  they  are  elevated  among  the  angels,  they  induce 
anxieties  which  disturb  their  happiness ;  wherefore  they  are 
separated  from  them,  and  then  they  betake  themselves  to  desert 
places,  where  they  lead  a  life  similar  to  that  which  they  led  in 

That  all  evils  are  derived  from  the  love  of  self  and  the  world,  n.  1307, 
1308,  1321,  1594,  1691,  3413,  7255,  7376,  7480,  74SS,  8318,  9335,  9348,  10038, 
10742  ;  which  are  contempt  of  others,  enmities,  hatred,  revenge,  cruelty, 
deceit,  n.  6667,  7372,  7373,  7374,  934S,  1003S,  10742.  That  man  is  born 
into  those  loves,  and  thus  that  his  hereditary  evils  are  in  them,  n.  694,  4317, 
5660. 


240 


HE  A  VEN  AXD  HEEL. 


the  world.  Man  cannot  be  formed  for  heaven  except  by  means 
of  the  world.  The  ultimate  effects,  wherein  every  one's  affection 
must  be  terminated,  are  there  ;  for  unless  one's  affection  exert 
itself,  or  flow  forth  into  acts, — which  is  done  in  the  society  of 
many  persons, — it  is  suffocated,  and  at  length  to  such  a  degree 
that  the  man  no  longer  regards  his  neighbor,  but  himself  alone. 
Hence  it  is  evident  that  a  life  of  charity  toward  the  neighbor, — 
which  consists  in  doing  what  is  just  and  right  in  every  work  and 
in  every  office, — leads  to  heaven,  but  not  a  life  of  piety  without  a 
life  of  charity  consequently  that  the  exercises  of  charity,  and 
thence  the  increments  of  the  life  thereof,  can  be  given  in  the 
degree  that  man  is  busy  with  some  occupation  ;  and  cannot  be 
given  in  the  degree  that  he  removes  himself  therefrom.  On 
this  subject  I  will  now  speak  from  experience.  Many  who  were 
engaged  in  trade  and  merchandise  in  the  world,  and  who  also 
became  rich  by  those  pursuits,  are  in  heaven  ;  but  fewer  of  those 
who  were  in  stations  of  honor,  and  who  became  rich  by  their 
offices.  The  reason  is,  because  these  latter,  by  the  gains  and 
honors  bestowed  on  them  for  dispensing  what  is  just  and  right, 
as  also  posts  of  honor  and  emolument,  were  induced  to  love 
themselves  and  the  world,  and  thereby  to  remove  their  thoughts 
and  affections  from  heaven  and  turn  them  to  themselves :  for  as 
far  as  man  loves  himself  and  the  world,  and  regards  himself  and 
the  world  in  everything,  so  far  he  alienates  himself  from  the 
Divine,  and  removes  himself  from  heaven. 

361.  The  lot  of  the  rich  in  heaven  is  such,  that  they  excel  all 
others  in  opulence.  Some  of  them  dwell  in  palaces,  in  which 
everything  is  refulgent  as  with  gold  and  silver.  They  have  an 
abundance  of  all  things  which  contribute  to  the  uses  of  life. 
They  do  not,  however,  in  the  least  degree,  set  their  hearts  on 
such  things,  but  on  the  uses  themselves.  These  they  see  in 
clearness,  and  as  it  were  in  the  light ;  but  the  gold  and  silver,  in 

1  That  charity  toward  the  neighbor  consists  in  doing  what  is  good, 
just,  and  right,  in  every  act  and  every  employment,  n.  S120.  8x31,  S122. 
Hence  that  charity  toward  the  neighbor  extends  itself' to  all  and  every- 
thing which  man  thinks,  wills,  and  does,  n.  8124.  That  a  life  of  piety 
without  a  life  of  charity  is  of  no  avail,  but  witli  it,  is  profitable  for  all 
things,  n.  8252,  S253. 


HEA  VEN  AND  HELL. 


241 


obscurity,  and  as  it  were  in  the  shade  respectively.  The  reason 
is,  because  they  loved  uses  in  the  world,  and  gold  and  silver  only 
as  means  and  instruments  thereof.  Uses  themselves  glitter  thus 
in  heaven  ;  the  good  of  use  as  gold,  and  the  truth  of  use  as 
silver.1  The  opulence  and  the  delight  and  the  happiness  of 
the  rich  in  heaven,  are  therefore  according  to  the  uses  which  they 
performed  in  the  world.  Good  uses  consist  in  a  man's  providing 
the  necessaries  of  life  for  himself  and  family  ;  in  desiring  an 
abundance  for  the  sake  of  his  country,  and  also  for  the  sake  of 
his  neighbor,  whom  a  rich  man  can  benefit  more  than  a  poor 
one  in  many  ways  ;  and  because  he  can  thus  withdraw  his  mind 
from  a  life  of  idleness,  which  is  a  pernicious  life, — for  in  idle- 
ness a  man  thinks  evil  from  the  innate  evil  in  himself.  These 
uses  are  good,  so  far  as  they  have  the  Divine  in  them  ;  that  is, 
so  far  as  a  man  looks  to  the  Divine  and  heaven,  places  his  good 
in  them,  and  regards  wealth  only  as  a  subservient  good. 

362.  But  very  different  is  the  lot  of  the  rich  who  have  not 
believed  in  a  Divine,  and  have  rejected  from  their  minds  the 
things  which  belong  to  heaven  and  the  church.  These  are  in 
hell,  where  filth,  misery,  and  want  abound.  Riches,  when  loved 
as  an  end,  are  changed  into  such  things  ;  and  not  the  riches  only, 
but  also  the  uses  themselves,  which  are  either  that  they  may  live 
as  they  like,  and  indulge  in  pleasures,  and  may  be  able  to  give 
up  the  mind  more  fully  and  freely  to  the  commission  of  wick- 
edness, or  that  they  may  rise  above  others  whom  they  despise. 
Such  riches  and  such  uses  become  filthy,  because  they  have 
nothing  spiritual  in  them,  but  only  what  is  terrestrial ; — for  a  spir- 
itual principle  in  riches  and  their  uses  is  like  a  soul  in  the  body, 

1  That  every  good  has  its  delight  from  use,  and  according  to  use,  n. 
3049,  49S4.  7038,  and  also  its  quality ;  consequently  such  as  the  use  is,  such 
is  the  good,  n.  3049.  That  all  the  happiness  and  delight  of  life  is  from 
uses,  n.  997.  In  general,  that  life  is  the  life  of  uses,  n.  1964.  That  angelic 
life  consists  in  the  goods  of  love  and  charity,  and  thus  in  performing  uses,  n. 
452.  That  the  Lord,  and  the  angels  from  Him,  look  only  at  the  ends  which 
man  regards,  which  ends  are  uses,  n.  1317,  1645,  5844.  That  the  kingdom 
of  the  Lord  is  a  kingdom  of  uses,  n.  454,  696,  1103,  3645,  4054,  7038.  That 
to  serve  the  Lord  is  to  perform  uses,  n.  7038.  That  the  quality  of  all  is 
according  to  the  quality  of  the  uses  which  they  perform,  n.  4054,  6815; 
'llustrated,  n.  703S. 

31  .  L 


242 


HEAVEN  AND  HELL. 


and  like  the  light  of  heaven  in  moist  ground  ; — they  also  become 
putrid  like  a  body  without  a  soul,  a«d  like  moist  ground  without 
the  light  of  heaven.  These  are  they  whom  riches  have  seduced, 
and  withdrawn  from  heaven. 

363.  Every  man's  ruling  affection  or  love  remains  with  him 
after  death,  nor  is  it  extirpated  to  eternity  ;  since  the  spirit  of 
man  is  altogether  such  as  his  love  is,  and, — what  is  an  arcanum, 
—  the  body  of  every  spirit  and  angel  is  the  external  form  of  his 
love,  perfectly  corresponding  to  the  internal  form  which  is  that  of 
his  natural  and  rational  mind  \animi  et  mentis].  Hence  it  is 
that  the  character  of  spirits  is  known  from  their  faces,  their 
gestures,  and  their  speech  ;  and  man  might  also  be  known  as  to 
the  quality  of  his  spirit  while  he  lives  in  the  world,  if  he  had 
not  learned,  by  his  face,  gestures,  and  speech,  to  counterfeit  virtues 
which  do  not  belong  to  him.  It  is  therefore  manifest  that  man 
remains  to  eternity  of  the  same  quality  as  his  ruling  affection  or 
love.  It  has  been  granted  me  to  converse  with  some  who  lived 
seventeen  centuries  ago,  and  whose  lives  are  well  known  from 
the  writings  of  that  period  ;  and  it  was  found  that  every  one  was 
still  influenced  by  the  love  which  ruled  him  when  he  lived  in  the 
world.  Hence  also  it  may  be  manifest  that  the  love  of  riches, 
and  of  the  uses  to  be  performed  by  riches,  remains  with  every 
one  to  eternity,  and  that  it  is  altogether  such  as  was  procured  in 
the  world ;  yet  with  this  difference,  that  with  those  who  had 
employed  them  in  the  promotion  of  good  uses,  riches  are  turned 
into  delights  according  to  the  uses  ;  but  with  those  who  had  em- 
ployed them  in  the  promotion  of  evil  uses,  they  are  turned  into 
filth.  Then  also  the  evil  are  delighted  with  such  filth,  in  like 
manner  as  in  the  world  they  were  delighted  with  riches  for  the 
sake  of  evil  uses.  They  are  then  delighted  with  filth,  because 
the  filthy  pleasures  and  infamies  which  were  the  uses  to  which 
Ihey  applied  their  riches,  and  also  avarice,  which  is  the  love  of 
1  iches  without  regard  to  use,  correspond  to  filth.  Spiritual  filth 
is  nothing  else. 

364.  The  poor  do  not  go  to  heaven  on  account  of  their  pov- 
erty, but  on  account  of  their  life.  Every  one's  life  follows  him, 
whether  he  be  rich  or  poor.    There  is  no  peculiar  mercy  for  one 


HEAVEN  AND  HELL. 


243 


mote  than  for  another.1  He  who  has  lived  well  is  received,  and 
he  who  has  lived  ill  is  rejected.  Besides,  poverty  seduces  and 
withdraws  man  from  heaven  as  much  as  wealth.  Great  num- 
bers among  the  poor  are  not  contented  with  their  lot,  but  are 
eager  after  many  things,  and  believe  riches  to  be  blessings.2 
They  are  angry,  therefore,  when  they  do  not  receive  them,  and 
think  evil  concerning  the  Divine  Providence.  They  also  envy 
others  the  good  things  which  they  possess.  Besides,  they  are  as 
ready  as  the  wicked  among  the  rich  to  defraud  others,  and  to 
live  in  sordid  pleasures  when  they  have  the  opportunity.  But  it 
is  otherwise  with  the  poor  who  are  content  with  their  lot,  who 
are  faithful  and  diligent  in  their  calling,  who  love  labor  better 
than  idleness,  who  act  sincerely  and  honestly,  and  then  at  the 
same  time  live  a  Christian  life.  I  have  several  times  conversed 
with  those  who  were  of  the  rustic  class  and  of  the  lower  order 
in  society,  who,  while  they  lived  in  the  world,  believed  in  God, 
and  did  what  was  just  and  right  in  their  vocations.  They  in- 
quired what  charity  and  faith  are,  because  they  were  in  the  affec- 
tion of  knowing  truth,  and  because  in  the  world  they  had  heard 
much  about  faith,  but  in  the  other  life,  much  about  charity. 
Wherefore  they  were  told,  that  charity  is  everything  which  re- 
lates to  life,  and  faith  everything  which  relates  to  doctrine  ;  conse- 
quently, that  charity  is  to  will  and  do  what  is  just  and  right  in 
every  transaction,  but  faith,  to  think  justly  and  rightly  ;  and  that 
faith  and  charity  conjoin  themselves  like  doctrine  and  a  life  ac- 
cording to  it,  or  like  thought  and  will ;  and  that  faith  becomes 
charity,  when  that  which  a  man  thinks  justly  and  rightly  he  also 
wills  and  does,  and  that  then  charity  and  faith  are  not  two  but 
one.    This  they  understood  perfectly  ;  and  rejoiced,  saying,  that 


1  That  there  is  no  such  thing  as  immediate  mercy,  but  that  mercy  is 
mediate,  and  is  exercised  toward  those  who  live  according  to  the  Lord's 
precepts;  because,  from  a  principle  of  mercy,  He  leads  them  continually 
in  the  world,  and  afterward  to  eternity,  n.  8700,  10659. 

3  That  dignities  and  riches  are  not  real  blessings,  and  therefore  that  they 
are  given  to  the  wicked  as  well  as  to  the  good,  n.  8939,  10775,  10776. 
That  real  blessing  is  the  reception  of  love  and  faith  from  the  Lord,  and 
thereby  conjunction;  for  thence  comes  eternal  happiness,  n.  1420,  1422, 
2S46,  3017,  3408,  3504,  3514,  3530,  3565,  3584,  4216,  4981,  8939,  10495. 


244 


HEAVEN  AND  HELL. 


when  they  were  in  the  world  they  never  conceived  that  believing 
was  anything  else  than  living. 

365.  From  these  considerations  it  may  be  manifest,  that  the 
rich  go  to  heaven  as  well  as  the  poor,  and  the  one  just  as  easily 
as  the  other.  It  is  believed  that  the  poor  enter  easily,  and 
the  rich  with  difficulty,  because  the  Word  has  not  been  under- 
stood where  the  rich  and  poor  are  mentioned.  By  the  rich  there 
are  meant,  in  the  spiritual  ^ense,  those  who  abound  in  the  know- 
ledges of  good  and  truth,  thus  those  who  are  within  the  church 
where  the  Word  is  ;  and  by  the  poor,  those  who  are  deficient  in 
these  knowledges,  and  yet  desire  them, — thus  those  who  are  out 
of  the  church  in  countries  where  the  Word  is  not.  By  the  rich 
man  who  was  clothed  in  purple  and  fine  linen,  and  was  cast  into 
hell,  is  meant  the  Jewish  nation,  which  is  called  rich  because  it 
had  the  Word,  and  thence  abounded  in  the  knowledges  of  good 
and  truth  ;  by  garments  of  purple  are  also  signified  the  know- 
ledges of  good,  and  by  garments  of  fine  linen,  the  knowledges 
of  truth  but  by  the  poor  man  who  lay  at  his  gate,  and  desired 
to  be  filled  with  the  crumbs  which  fell  from  the  rich  man's  table, 
and  was  carried  by  the  angels  into  heaven,  are  meant  the  Gen- 
tiles, who  had  not  the  knowledges  of  good  and  truth,  and  yet  de- 
sired them.  (Luke  xvi.  19.  31).  By  the  rich  who  were  invited 
to  a  great  supper,  and  excused  themselves,  is  also  meant  the  Jew- 
ish nation,  and  by  the  poor  introduced  in  their  place,  are  meant 
the  gentiles  who  were  out  of  the  church.  (Luke  xiv.  16  to  24). 
Who  are  meant  by  the  rich  man,  of  whom  the  Lord  said,  "It  is 
easier  for  a  camel  to  go  through  the  eye  of  a  needle  than  for  a 
rich  man  to  enter  into  the  kingdom  of  God"  (Matt.  xix.  24), 
shall  also  be  told.  In  this  passage,  the  rich  man  denotes  those 
who  are  rich  in  both  senses,  the  natural  as  well  as  the  spiritual. 
In  the  natural  sense,  the  rich  are  those  who  abound  in  riches, 
and  set  their  hearts  upon  them  ;  but  in  the  spiritual  sense,  they  are 
those  who  abound  in  knowledges  and  sciences, — for  these  are 


1  That  garments  signify  truths,  thus  knowledges,  n.  1073,  2576,  53:9, 
5954,  9212,  9216,  99.S2,  10536.  That  purple  signifies  celestial  good,  n. 
9467.  That  fine  linen  signifies  truth  from  a  celestial  origin,  n.  5319,  9^6y, 
9744- 


HEA  VEN  AND  HELL. 


245 


spiritual  riches, — and  by  means  of  them  desire  to  introduce 
themselves  into  the  things  which  belong  to  heaven  and  the  church 
accoi  ling  to  their  own  intelligence  ;  and  because  this  is  contrary  to 
divinj  order,  it  is  said  that  it  is  easier  for  a  camel  to  go  through 
the  eye  of  a  needle  ;  for  by  a  camel  in  this  sense  is  signified  the 
principle  of  knowledge  and  science  in  general,  and  by  the  eye 
of  a  needle,  spiritual  truth.1  That  a  camel  and  the  eye  of  a  nee- 
dle have  this  signification,  is  not  known  at  this  day,  because  hithei  to 
the  science  which  teaches  what  is  signified  in  the  spiritual  sense 
by  those  things  which  are  said  in  the  letter  of  the  Word,  has  not 
been  disclosed.  For  in  every  particular  of  the  Word  there  is  a 
spiritual  sense,  and  also  a  natural  sense  ;  for  the  Word, — in  order 
that  there  might  be  conjunction  of  heaven  with  the  world,  or  of 
angels  with  men, — after  immediate  conjunction  ceased,  was  writ- 
ten by  pure  correspondences  of  natural  things  with  spiritual. 
Hence  it  is  evident  who  are  specifically  meant  by  the  rich  man 
in  the  above  passage.  That  by  the  rich  in  the  Word,  in  the  spir- 
itual sense,  are  meant  those  who  are  in  the  knowledges  of  truth 
and  good,  and  by  riches  the  knowledges  themselves,  which  also 
are  spiritual  riches,  may  be  evident  from  various  passages ;  as 
from  Isaiah  chap.  x.  12,  13,  14;  chap.  xxx.  6,  7;  chap.  xlv.  3  ; 
Jer.  chap.  xvii.  3  ;  chap,  xlviii.  7  ;  chap.  1.  36,  37  ;  chap.  li.  13  ; 
Dan.  chap.  v.  2,  3,  4;  Ezek.  chap.  xxvi.  7,  12  ;  chap,  xxvii.  1  to 


'  That  a  camel,  in  the  Word,  signifies  the  principle  of  knowledge  and 
of  science  in  general,  n.  3048.  3071,  3143,  3145.  What  is  meant  by  needle- 
work by  working  with  a  needle  and  hence  by  a  needle,  n.  96SS.  Thai 
to  enter  into  the  truths  of  faith  from  scientifics  is  contrary  to  divine  order, 
n.  11236.  That  they  who  doso, become  infatuated  as  to  those  things  which 
aie  of  heaven  and  the  church,  n.  128,  129,  130,  232,  233,  6047;  anc'  that  >n 
the  other  life,  when  they  think  about  spiritual  things,  they  become  as  it 
were  drunken,  n.  1072.  Their  quality  further  explained,  n.  196.  Exam- 
ples to  illustrate  that  spiritual  things  cannot  be  comprehended,  if  entrance 
to  them  be  made  by  scientifics,  n.  233.  2094,  2196,  2203.  2209.  That  from 
spiritual  truth  it  is  allowable  to  enter  into  the  scientifics  which  are  of  the 
natural  man,  but  not  vice  versa;  because  spiritual  influx  into  the  natural 
principle  is  given,  but  not  natural  influx  into  the  spiritual  principle,  n. 
3219,  5 1 1 9,  5259,  5427,  542S,  547S.  6322,  9110,  9111.  That  the  truths  of  the 
Word  and  the  church  ought  to  be  acknowledged  first,  and  then  it  is  al- 
lowable to  consult  scientifics,  but  not  vice  versa,  n.  6047. 


246 


HEAVEN  AND  HELL. 


the  end  ;  Zech.  chap.  ix.  3,  4 ;  Psalm  xl.  13  ;  Hosea  chap.  xii.  9  ; 
Rev.  chap.  iii.  17,  iS;  Luke  chap.  xiv.  33;  and  elsewhere:  and 
that  by  the  poor  in  the  spiritual  sense,  are  signified  those  who  have 
not  the  knowledges  of  good  and  truth,  and  yet  desire  them,  Matt, 
chip.  xi.  5  ;  Luke  chap.  vi.  20,  21  ;  chap.  xiv.  21  ;  Isaiah  chap.  xiv. 
30;  chap.  xxix.  19;  chap.  xli.  17,  18;  Zeph.  chap.  iii.  12,  18. 
All  these  passages  may  be  seen  explained  according  to  the  spirit- 
ual sense  in  the  Arcana  Ccelestia,  n.  10227. 


MARRIAGES  IN  HEAVEN. 

366.  Because  heaven  is  from  the  human  race,  and  the  angels 
of  heaven  are  therefore  of  both  sexes  ;  and  because  it  was  or- 
dained from  creation  that  the  woman  should  be  for  the  man  and 
the  man  for  the  woman,  and  thus  that  each  should  be  the  other's ; 
and  because  this  love  is  innate  in  both  ;  it  follows  that  there  are 
marriages  in  the  heavens  as  well  as  on  earth.  But  marriages  in 
the  heavens  are  very  different  from  those  on  earth.  What  there- 
fore marriages  in  the  heavens  are,  and  in  what  they  differ  from 
marriages  on  earth,  shall  be  told  in  what  now  follows. 

367.  Marriage  in  the  heavens  is  the  conjoining  of  two  into  one 
mind.  What  this  conjunction  is  shall  be  first  explained.  The 
mind  consists  of  two  parts,  one  of  which  is  called  the  under- 
standing, the  other  the  will.  When  these  two  parts  act  in  unity, 
they  are  then  called  one  mind.  In  heaven  the  husband  acts  that 
part  which  is  called  the  understanding,  and  the  wife  that  which 
is  called  the  will.  When  this  conjunction,  which  is  of  the  inte- 
riors, descends  into  the  inferiors,  which  are  of  the  body,  it  is 
perceived  and  felt  as  love  ;  that  love  is  conjugial  love.*  Hence 


*  [This  word  conjugial  is  not  in  common  use  in  our  language,  but  con- 
jugal instead.  Both  are  from  the  Latin,  in  which  language  they  ..re  writ- 
ten coiijugialis  and  coujngalis..  Though  both  these  Latin  words  aie  alike 
classical,  our  author,  when  speaking  of  what  he  calls  "conjugial  love,"  has 


HEA  VEN  AND  HELL. 


it  is  evident,  that  conjugial  love  derives  its  origin  from  the  con- 
junction of  two  into  one  mind.  This  is  called  in  heaven  cohab- 
itation ;  and  it  is  said  that  they  are  not  two  but  one.  Wherefore 
two  married  partners  in  heaven  are  not  called  two  but  one 
angel.1 

368.  That  there  is  also  such  a  conjunction  of  husband  and 
wife  in  the  inmosts,  which  are  of  their  minds,  results  from  cre- 
ation itself;  for  the  man  is  born  to  be  intellectual,  thus  to  think 
from  the  understanding,  but  the  woman  is  born  to  be  voluntary, 
thus  to  think  from  the  will.  This  is  evident  from  the  inclination 
or  connate  disposition  of  each,  as  also  from  their  form.  From 
the  disposition,  in  that  the  man  acts  from  reason,  but  the  woman 
from  affection.  From  the  form,  in  that  the  man  has  a  rougher 
and  less  beautiful  face,  a  harsher  voice,  and  a  more  robust  body ; 
but  the  woman  has  a  milder  and  more  beautiful  face,  a  softer 
voice,  and  a  more  delicate  body.  There  is  a  similar  distinction 
between  the  understanding  and  the  will,  or  between  thought  and 
affection  ;  similar  also  between  truth  and  good,  and  between 
faith  and  love  ;  for  truth  and  faith  belong  to  the  understanding, 
and  good  and  love  to  the  will.    Hence  it  is  that  in  the  W ord,  by 


confined  himself  to  the  use  of  the  former.  The  reason  of  this  is  doubtless 
to  be  found  in  the  etymology  of  the  two  words.  Conjugialis  is  derived, 
through  conjugium  (marriage,  and  conjux, — a  married  partner),  from 
conjungo,  which  means  to  conjoin.  Whereas  conjugates  is  from  conjugo, 
which  means  to  yoke  together.  Now  while  the  idea  of  con/unction  is  quite 
in  harmony  with  the  author's  doctrine  concerning  marriage,  that  of  a 
yoking  together  is  not — for  in  this  latter  is  involved  something  of  domi- 
nation and  servitude,  which  do  not  belong  to  true  marriage.  It  is  easy  to 
see,  therefore,  why  he  selected  the  term  conjugialis,  instead  of  conjugalis. 
And  as  the  original  ideas  remain  in  the  words,  when  anglicized  by  lopping 
off  their  termination,  the  translators  of  Swedenborg  have,  generally 
adopted  the  appropriate  though  unusual  word,  conjugial,  instead  of  the 
common  but  less  appropriate  word,  conjugal. — Tr.] 

1  That  it  is  unknown  at  this  day  what  and  whence  conjugial  love  is,  n. 
2727.  That  conjugial  love  consists  in  mutually  and  reciprocally  willing 
what  toe  other  wills,  n.  2731.  That  they  who  are  in  conjugial  love  cohabit 
in  the  inmost  principles  of  life,  n.  2732.  That  in  them  there  is  a  union  of 
two  minds,  which  from  love  becomes  one,  n.  10168,  10169;  for  the  love  of 
Minds,  which  is  spiritual  love,  is  union,  n.  1594,  2057,  3939,  4018,  5S07, 
6195,  7081  to  7086,  7501,  10130. 


248 


HEA  VEN  AND  HELL. 


a  young  man  and  a  man,  in  the  spiritual  sense,  is  meant  the 
understanding  of  truth,  and  by  a  virgin  and  a  woman,  the  affec- 
tion of  good  ;  and  also  that  the  church,  from  the  affection  of  good 
and  truth;  is  called  a  woman,  and  likewise  a  virgin;  also  that 
all  those  who  are  in  the  affection  of  good  are  called  virgins,  as 
Apoc.  xiv.  4.1 

369.  Every  one, — man  as  well  as  woman, — possesses  under- 
s  anding  and  will ;  but  still  with  man  the  understanding  predom- 
inates, and  with  woman  the  will,  and  the  character  of  a  person 
is  determined  by  that  which  predominates.  But  in  marriages  in 
the  heavens  there  is  no  predominance  ;  for  the  will  of  the  wife  is 
also  that  of  the  husband,  and  the  understanding  of  the  husband 
is  also  that  of  the  wife  ;  since  each  loves  to  will  and  to  think  as 
the  other,  thus  mutually  and  reciprocally.  Hence  their  conjunc- 
tion into  one.  This  conjunction  is  actual  conjunction  ;  for  the 
will  of  the  wife  enters  into  the  understanding  of  the  husband, 
and  the  understanding  of  the  husband  into  the  will  of  the  wife, 
more  especially  when  they  look  each  other  in  the  face  ;  for,  as 
has  been  often  stated  above,  there  is  a  communication  of  thoughts 
and  affections  in  the  heavens,  and  especially  between  conjugial 
partners,  because  they  mutually  love  each  other.  From  these 
considerations  it  may  be  manifest  that  the  conjunction  of  minds, 
which  makes  marriage  and  produces  conjugial  love  in  the  hea- 
vens, consists  in  this  :  that  each  one  wishes  all  he  has  to  be  the 
other's,  and  thus  reciprocally. 

370.  I  have  been  told  by  the  angels,  that  as  far  as  two  married 
partners  are  in  such  conjunction,  so  far  they  are  in  conjugial 
love,  and  at  the  same  time  in  the  like  degree  in  intelligence,  wis- 


1  That  young  men,  in  the  Word,  signify  the  understanding  of  truth,  or 
one  that  is  intelligent,  n.  766S.  That  men  have  a  like  signification,  n.  158, 
265.  749.  915,  1007,  2517,  3134,  3236,  4S23.  9007.  That  a  woman  signifies 
the  affection  of  good  and  truth,  n.  568.3160.6014.7337.8994:  also  the 
church,  n.  252,  253.  749.  770:  and  that  a  wife  signifies  the  same,  n.  252.  253, 
409,  749.  770:  with  what  difference,  n.  915,  2517.  3236.  4510.  4S22.  That 
husband  and  wife,  in  the  supreme  sense,  are  predicated  of  the  Lord  and 
of  his  conjunction  with  heaven  and  the  church,  n.  7022.  That  a  virgin 
signifies  the  affection  of  good,  11.  3067,3110,3179,3189.6731,6742;  and 
also  the  church,  n.  2362,  3081,  3963,  463S,  6729,  6775,  6778. 


HEAVEN  AND  HELL. 


dom,  and  happiness,  because  divine  good  and  divine  truth,  from 
which  all  intelligence,  wisdom,  and  happiness  are  derived,  flow 
principally  into  conjugial  love  ;  consequently  that  conjugial  love 
is  the  very  plane  of  the  divine  influx,  because  it  is  at  the  same 
time  the  marriage  of  truth  and  good  ;  for  the  conjunction  of  truth 
and  good  is  as  the  conjunction  of  understanding  and  will ;  since 
the  understanding  receives  divine  truth,  and  is  also  formed  of 
truths,  and  the  will  receives  divine  good,  and  is  also  formed  of 
goods  ;  for  what  a  man  wills,  is  to  him  good  ;  and  what  he  under- 
stands, is  to  him  truth.  Hence, whether  we  say  the  conjunction  of 
the  understanding  and  will,  or  the  conjunction  of  truth  and  good, 
it  is  the  same  thing.  The  conjunction  of  truth  and  good  makes 
an  angel,  and  also  his  intelligence,  wisdom,  and  happiness  ;  for 
the  quality  of  an  angel  is  according  to  the  degree  in  which  good 
with  him  is  conjoined  to  truth,  and  truth  to  good  ;  or,  what  is  the 
same,  according  to  the  degree  in  which  love  is  conjoined  to  faith, 
and  faith  to  love. 

371.  The  Divine  proceeding  from  the  Lord  flows  principally 
into  conjugial  love,  because  conjugial  love  descends  from  the 
conjunction  of  good  and  truth  ;  for,  as  just  observed,  whether  we 
say  the  conjunction  of  understanding  and  will,  or  the  conjunction 
of  good  and  truth,  it  is  the  same  thing.  The  conjunction  of  good 
and  truth  derives  its  origin  from  the  Lord's  divine  love  toward 
all  who  are  in  heaven  and  on  earth.  From  the  divine  love  pro- 
ceeds divine  good,  and  divine  good  is  received  by  angels  and 
men  in  divine  truths.  Truth  is  the  only  receptacle  of  good ; 
wherefore  nothing  from  the  Lord  and  from  heaven  can  be  re- 
ceived by  any  one  who  is  not  in  truths.  As  far,  therefore,  as 
truths  with  man  are  conjoined  to  good,  so  far  he  is  conjoined  to 
the  Lord  and  heaven.  This  is  the  very  origin  of  conjugial  love  ; 
and  therefore  that  love  is  the  very  plane  of  the  divine  influx. 
Hence  it  is  that  the  conjunction  of  good  and  truth  is  called  in 
the  heavens  the  heavenly  marriage  ;  and  that  heaven  is  compared 
to  a  marriage  in  the  Word,  and  is  also  called  a  marriage  ;  and 
that  the  Lord  is  called  the  bridegroom  and  husband,  and  heaven 
with  the  church,  the  bride  and  wife.1 


1  That  love  truly  conjugial  derives  its  origin,  cause,  and  essence  from 
32  I* 


250 


HEA  VEN  AND  HELL. 


372.  Good  and  truth  conjoined  in  an  angel  or  a  man,  are  not 
two  but  one,  since  good  then  belongs  to  truth  and  truth  to  good. 
This  conjunction  is  as  when  a  man  thinks  what  he  wills,  and 
wills  what  he  thinks  ;  then  thought  and  will  make  one,  thus  one 
mind,  for  the  thought  forms,  or  exhibits  in  form,  that  which  the 
will  wills,  and  the  will  imparts  delight  to  the  thought.  Hence 
also  it  is,  that  two  conjugial  partners  in  heaven  are  not  called 
two  but  one  angel.  This,  too,  is  what  is  meant  by  the  words 
of  tlie  Lord  :  '•'Have  ye  not  read,  that  He  who  made  \them\ 
from  the  beginning,  made  them  male  and  female,  and  said: 
For  this  cause  shall  a  man  leave  father  and  mother,  and 
cleave  to  his  -wife,  and  they  two  shall  be  one  fesh?  Where- 
fore they  are  no  more  two,  but  one  fcsh.  What,  therefore, 
God  hath  joined  together,  let  not  man  put  asunder. — All  do  not 
comprehend  this  saying,  but  they  to  whom  it  is  given."  Matt, 
xix.  4,  5,  6,  11  ;  Mark  x.  6,  7,  8,  9;  Gen.  ii.  24.  Here  is  de- 
scribed the  heavenly  marriage  in  which  the  angels  are,  and  at  the 
same  time  the  marriage  of  good  and  truth  ;  and  by  man's  not 
separating  what  God  hath  joined  together,  is  meant  that  good 
ought  not  to  be  separated  from  truth. 

373.  From  these  truths  the  origin  of  love  truly  conjugial  may 
now  be  seen  ;  namely,  that  it  is  first  formed  in  the  minds  of  those 
who  are  in  marriage,  and  that  descending  thence,  it  is  derived 
into  the  body,  and  is  there  perceived  and  felt  as  love  ;  for  what- 
ever is  felt  and  perceived  in  the  body  derives  its  origin  from 
man's  spiritual  part,  because  from  his  understanding  and  will ; 


the  marriage  of  good  and  truth,  and  thus  that  it  is  from  heaven,  n.  272S, 
2729.  Concerning  angelic  spirits,  who  have  a  perception  whether  there  be 
a  conjugial  principle,  from  the  idea  of  the  conjunction  of  good  and  truth, 
n.  10756.  That  conjugial  love  is  circumstanced  altogether  like  the  con- 
junction of  good  and  truth,  n.  1094.  2173.  2429.  2503,  3101,  3102,  3155.  3179. 
3 1  So,  4358.  5407,  5835,  9206.  9495.  9637-  In  what  manner  the  conjunction 
of  good  and  truth  is  effected,  and  with  whom.  n.  3S34.  4096.  4097.  4.;oi. 
4.115-  4353-  43^+1  43°S-  5365,  7623  to  7627.  925S.  That  it  is  not  known  what 
love  truly  conjugial  is.  except  by  those  who  are  in  good  and  truth  from  the 
Lord,  n.  10171.  That  marriage  in  the  Word  signifies  the  marriage  of 
good  and  truth,  n.  3132.  4434.  4S35.  That  the  kingdom  of  .he  Lord  and 
heaven  is  in  love  trulv  conjugial.  n.  2737. 


HE  A  VEN  AXD  HELL. 


and  these  make  the  spiritual  man.  Whatever  descends  from  the 
spiritual  man  into  the  body,  presents  itself  there  under  another 
form  ;  but  still  it  is  similar  and  accordant,  like  soul  and  body,  and 
like  cause  and  effect ;  as  may  be  manifest  from  what  was  said 
and  shown  in  the  two  chapters  concerning  correspondences. 

374 .  I  heard  an  angel  describing  love  truly  conjugial  and  its 
heavenly  delights,  in  this  manner :  that  it  is  the  Divine  of  the 
Lord  in  the  heavens, — which  is  the  divine  good  and  the  divine 
truth, — united  in  two  beings,  yet  in  such  a  manner  that  they  are 
not  two  but  as  one.  He  said  that  two  conjugial  partners  in  hea- 
ven are  that  love, — because  every  one  is  his  own  good  and  his 
own  truth, — as  to  mind  as  well  as  to  body  ;  for  the  body  is  the 
effigy  of  the  mind,  because  formed  in  its  likeness.  Hence  he 
concluded  that  the  Divine  is  effigied  in  two,  who  are  in  love 
truly  conjugial ;  and  because  the  Divine  is  effigied  in  them,  so 
also  is  heaven, — for  the  universal  heaven  is  the  divine  good  and 
the  divine  truth  proceeding  from  the  Lord, — and  that  hence  all 
things  of  heaven  are  inscribed  on  that  love,  with  beatitudes  and 
delights  more  than  can  be  numbered.  He  expressed  the  number 
by  a  term  which  involves  myriads  of  myriads.  He  wondered 
that  the  man  of  the  church  knows  nothing  of  this,  when  yet  the 
church  is  the  Lord's  heaven  on  earth,  and  heaven  is  the  mar- 
riage of  good  and  truth.  He  said  that  he  was  astonished  to 
think  that  adulteries  are  committed  and  also  justified  within  the 
church  more  than  out  of  it,  when  yet  the  delight  of  adultery  is 
really  nothing  else,  in  the  spiritual  sense, — and  consequently  in 
the  spiritual  world, — than  the  delight  of  the  love  of  the  false 
conjoined  with  evil.  This  delight  is  infernal,  because  it  is  dia- 
metrically opposite  to  the  delight  of  heaven,  which  is  the  delight 
of  the  love  of  truth  conjoined  with  good. 

375.  Every  one  knows  that  two  conjugial  partners,  who  love 
each  other,  are  interiorly  united,  and  that  the  essential  of  mar- 
riage is  the  union  of  minds.  Hence  also  it  may  be  known,  that 
the  quality  of  their  love  and  the  nature  of  their  union  depend 
upon  the  essential  character  of  their  minds.  The  rational  mind 
is  formed  solely  of  truths  and  goods  ;  for  all  things  in  the  uni- 
verse nave  relation  to  good  and  truth,  and  also  to  their  conjunc- 
tion.   Wherefore  the  union  of  minds  is  altogether  such  as  are 


252 


ILEA  VEN  AND  HELL. 


the  truths  and  goods  from  which  they  are  formed  ;  consequently 
the  union  is  most  perfect  between  minds  that  are  formed  of  gen- 
uine truths  and  goods.  It  is  to  be  observed  that  no  two  things 
mutually  love  each  other  more  than  truth  and  good  ;  wherefore 
love  truly  conjugial  descends  from  that  love.1  The  false  and  the 
evil  also  love  each  other,  but  this  love  is  afterward  changed  into 
hell. 

376.  From  what  has  now  been  said  concerning  the  origin  of 
conjugial  love,  it  may  be  inferred  who  are  in  that  love,  and  who 
are  not ;  that  they  are  in  conjugial  love  who  are  in  divine  good 
from  divine  truths  ;  and  that  conjugial  love  is  so  far  genuine  as 
the  truths  which  are  conjoined  to  good  are  genuine  ;  and  because 
all  good,  which  is  conjoined  to  truths,  is  from  the  Lord,  it  fol- 
lows that  no  one  can  be  in  love  truly  conjugial,  unless  he  acknow- 
ledge the  Lord  and  His  Divine  ;  for  without  that  acknowledg- 
ment the  Lord  cannot  flow-in,  and  be  conjoined  with  the  truths 
which  arc  with  man. 

377.  From  these  remarks  it  is  evident  that  they  are  not  in 
conjugial  love  who  are  in  falses,  and  still  less  they  who  are  in 
falses  derived  from  evil.  With  those  who  are  in  evil  and  thence 
in  falses,  the  interiors,  which  are  of  the  rational  mind,  are  also 
closed  ;  wherefore  conjugial  love  can  therein  have  no  origin  ;  but 
beneath  those  interiors,  in  the  external  or  natural  man  separate 
from  the  internal,  there  is  the  conjunction  of  the  false  and  evil, 
which  is  called  the  infernal  marriage.  I  have  been  permitted  to 
sec  what  the  marriage  is  between  those  who  are  in  the  falses  of 
evil,  which  is  called  the  infernal  marriage.  They  converse  with 
each  other,  and  are  also  conjoined  from  a  lascivious  principle  ; 
hut  interiorly  they  burn  with  deadly  hatred  toward  each  other, — 
a  hatred  so  intense  as  to  surpass  all  description. 

1  That  all  things  in  the  universe,  both  in  heaven  and  in  the  world,  have 
relation  to  good  and  truth,  n.  2451.  3166.  4390,  4409.  5232.  7256,  10122; 
and  to  their  conjunction,  n.  10555.  That  between  good  and  truth  there  is 
a  marriage,  n.  1094.  2173.  2503.  That  good  loves,  and  from  love  desires, 
truth,  and  its  conjunction  with  itself,  and  that  hence  they  are  in  a  perpet- 
ual tendency  to  conjunction,  n.  9206.  9207,  9495-  That  the  life  of  truth  is 
from  good.  n.  1589,  1997,  2579,  4070,  4096.  4097.  4736.  4757,  4SS4,  5147, 
9667.  That  truth  is  the  form  of  good.  n.  3049,  31S0,  4574,  9154.  Th.tf 
truth  is  to  good  as  water  to  bread,  n.  4976. 


HEAVEN  AND  HELL. 


253 


378.  Neither  can  conjugial  love  exist  between  two  who  are 
of  a  different  religion,  since  the  truth  of  the  one  does  not  agree 
with  the  good  of  the  other,  and  two  dissimilar  and  discordant 
principles  cannot  make  one  mind  out  of  two  ;  wherefore  the 
origin  of  their  love  partakes  not  at  all  of  the  spiritual.  If  they 
cohabit  and  agree  together,  it  is  only  from  natural  causes.1  Foi 
this  reason  marriages  in  the  heavens  are  contracted  between 
those  who  are  of  the  same  society,  because  they  are  in  similar 
good  and  truth  ;  but  not  between  members  of  different  societies. 
(That  all  who  are  in  the  same  society,  are  in  similar  good  and 
truth,  and  differ  from  those  in  other  societies,  may  be  seen  above, 
n.  41,  and  following  paragraphs).  This  was  also  represented 
with  the  Israelitish  nation  by  marriages  being  contracted  within 
tribes,  and  specifically  within  families,  and  not  out  of  them. 

379.  Neither  can  love  truly  conjugial  be  given  between  one 
husband  and  more  wives  than  one  ;  for  this  destroys  its  spiritual 
origin,  which  is  the  formation  of  one  mind  out  of  two  ;  conse- 
quently it  destroys  interior  conjunction,  which  is  that  of  good 
and  truth,  from  which  is  the  very  essence  of  conjugial  love. 
Marriage  with  more  than  one  wife  is  like  an  understanding  divided 
among  more  wills  than  one  ;  and  like  a  man  who  is  attached 
to  more  churches  than  one,  whereby  his  faith  is  so  distracted  that 
it  becomes  no  faith.  The  angels  say,  that  to  have  a  plurality  of 
wives  is  altogether  contrary  to  divine  order  ;  and  that  they  know 
this  from  many  causes,  and  from  this  likewise,  that  as  soon  as 
they  think  of  marriage  with  more  than  one,  they  are  estranged 
from  internal  blessedness  and  heavenly  felicity,  and  that  they  then 
become  like  drunken  persons,  because  good  with  them  is  dis- 
joined from  its  truth  ;  and  because  the  interiors  which  are  of  their 
minds  come  into  such  a  state,  from  the  mere  thought  of  poly- 
gamy with  any  intention,  they  clearly  perceive  that  marriage 
with  more  than  one  closes  the  internal  man,  and  causes  conjugial 
love  to  be  supplanted  by  the  love  of  lasciviousness,  which  love 
d  aws  away  from  heaven.2    They  say  further,  that  it  is  hard 

1  That  marriages  between  those  who  are  of  a  different  religion  are  un- 
lawful, on  account  of  the  non-conjunction  of  similar  good  and  truth  in 
the  interiors,  n.  8998. 

"  Since  husband  and  wife  ought  to  be  one,  and  to  cohabit  in  the  inmost 


254 


HEAVEN  AND  HELL. 


for  man  to  comprehend  this,  because  there  are  few  who  are  in 
genuine  conjugial  love  ;  and  they  who  are  not  in  it,  know  nothing 
whatever  of  the  interior  delight  inherent  in  that  love,  but  only  of 
the  delight  of  lasciviousness,  which  is  turned  into  what  is  unde- 
lightful  after  they  have  lived  together  for  a  short  time.  But  the 
delight  of  love  truly  conjugial  not  only  endures  to  old  age  in  the 
world,  but  also  becomes  the  delight  of  heaven  after  death,  and  is 
then  filled  with  interior  delight,  which  is  perfected  to  eternity. 
The)'  also  said  that  the  blessednesses  of  love  truly  conjugial  might 
be  reckoned  at  many  thousands,  of  which  not  even  one  is  known 
to  man,  or  can  be  conceived  of  by  the  understanding  of  any  one 
who  is  not  in  the  marriage  of  good  and  truth  from  the  Lord. 

3S0.  The  love  of  exercising  dominion  one  over  the  other,  com- 
pletely takes  away  conjugial  love  and  its  heavenly  delight ;  for,  as 
was  said  above,  conjugial  love  and  its  delight  consist  in  this,  that 
the  will  of  one  be  that  of  the  other,  and  this  mutually  and  recipro- 
cally. The  love  of  dominion  in  marriage  destroys  this  ;  for  he 
who  domineers  wishes  that  his  will  alone  should  be  in  the  other, 
and  none  of  the  others  reciprocally  in  himself ;  hence  there  is 
nothing  mutual,  consequently  no  reciprocal  communication  of 
one's  love  and  its  delight  with  the  other  ;  yet  this  communication, 
and  thence  conjunction,  is  the  interior  delight  itself  in  marriage, 
which  is  called  blessedness.  The  love  of  dominion  completely 
extinguishes  this  blessedness,  and  with  it  all  celestial  and  spiritual 
love,  so  that  it  is  not  known  that  it  exists  ;  and  if  its  existence 
should  be  admitted,  it  would  be  accounted  so  worthless,  that  at 
the  bare  mention  of  blessedness  from  such  a  source  they  would 

principle  of  their  lives;  and  since  they  together  constitute  one  angel  of 
heaven  ;  therefore  love  truly  conjugial  cannot  exist  between  one  husband 
and  several  wives,  n.  1907,  2740.  That  to  marry  more  wives  than  one  at 
the  same  time,  is  contrary  to  divine  order,  n.  10S37.  That  marriage  can- 
not exist  except  between  one  husband*  and  one  wife,  is  clearly  perceived 
by  those  who  are  in  the  Lord's  celestial  kingdom,  n.  S65,  3246,  9961,  10172. 
The  reason  is,  because  the  angels  there  are  in  the  marriage  of  good  and 
truth,  n.  3246.  That  the  Israelitish  nation  were  permitted  to  marry  sev- 
eral wives,  and  to  adjoin  concubines  to  wives,  but  that  Christians  are  not 
so  permitted;  because  the  Israelites  were  in  externals  without  internals, 
but  Christians  may  be  in  internals,  and  thus  in  the  marriage  of  good  and 
truth,  n.  3246,  4837,  SS09. 


HE  A  VEN  AND  HELL. 


255 


either  laugh  or  be  angry.  When  one  wills  or  loves  what  the 
other  does,  both  enjoy  freedom,  for  all  freedom  is  the  offspring 
of  love  ;  but  where  there  is  dominion,  neither  is  free  ;  one  is  a 
slave,  and  so  is  the  other  that  exercises  dominion,  because  he  is 
led  as  a  slave  by  the  lust  of  domineering.  But  this  is  utterly 
incomprehensible  to  him  who  is  ignorant  of  the  freedom  of 
heavenly  love.  Still,  from  what  has  been  said  above  concerning 
the  origin  and  essence  of  this  love,  it  may  be  known  that  as  far 
as  dominion  enters,  so  far  minds  are  not  conjoined  but  divided  ; 
for  dominion  subjugates,  and  a  subjugated  mind  has  either  no 
will,  or  an  opposite  will.  If  it  has  no  will,  it  also  has  no  love  ; 
and  if  it  has  an  opposite  will,  there  is  hatred  instead  of  love. 
The  interiors  of  those  who  live  in  such  a  marriage,  are  in  mutual 
collision  and  combat  with  each  other,  as  is  the  case  between  two 
opposites,  however  the  exteriors  may  be  restrained  and  kept 
quiet  for  the  sake  of  peace.  The  collision  and  combat  of  their 
interiors  reveal  themselves  after  death  ;  when  they  generally  meet 
together  and  fight  like  enemies,  and  mutually  lacerate  each  other  ; 
for  they  then  act  according  to  the  state  of  their  interiors.  I  have 
several  times  been  permitted  to  witness  their  combats  and  tearings, 
some  of  which  were  full  of  revenge  and  cruelty  ;  for  the  interiors 
of  every  one  are  set  at  liberty  in  the  other  life,  and  are  no  longer 
restrained  by  externals  on  account  of  worldly  considerations,  for 
then  every  one  appears  openly  such  as  he  is  interiorly. 

381.  There  exists  with  some  a  certain  resemblance  of  conju- 
gial  love,  but  still  it  is  not  conjugial  love  if  they  are  not  in  the 
love  of  good  and  truth.  It  is  a  love  appearing  like  conjugial  from 
many  causes  ;  as,  that  they  may  be  served  at  home  ;  that  they 
may  live  in  security,  or  in  tranquility,  or  at  ease  ;  or  that  they 
may  be  taken  care  of  in  sickness  and  old  age  ;  or  for  the  sake  of 
their  children  whom  they  love.  In  some  instances  it  is  con- 
strained through  fear  of  the  other  partner,  or  of  loss  of  reputa- 
tion, or  of  evil  consequences ;  and  in  others  the  appearance  is  in- 
duced by  lasciviousness.  Conjugial  love  differs  also  with  the  two 
partners,  with  one  there  may  be  more  or  less  of  it,  with  1  lie 
other  little  or  nothing ;  and  because  it  differs,  heaven  may  be  the 
portion  of  one,  and  hell  of  the  other. 

382.  There  is  genuine  conjugial  love  in  the  inmost  heaven,  be- 


2^6 


HEA  VEN  AND  HELL. 


cause  the  angels  of  that  heaven  are  in  the  marriage  of  good  and 
truth,  and  also  in  innocence.  The  angels  of  the  inferior  heavens 
are  also  in  conjugial  love,  but  only  so  far  as  they  are  in  inno- 
cence, for  conjugial  love,  regarded  in  itself,  is  a  state  of  inno- 
cence ;  wherefore  married  partners  who  are  in  conjugial  love 
enjoy  heavenly  delights,  which  appear  before  their  minds  almost 
like  the  sports  of  innocence,  as  among  infants ;  for  everything 
delights  their  minds,  because  heaven  with  its  joy  flows  into  each 
of  the  things  of  their  life.  Wherefore  conjugial  love  is  repre- 
sented in  heaven  by  the  most  beautiful  objects.  I  have  seen  it 
represented  by  a  virgin  of  inexpressible  beauty,  encompassed 
with  a  bright  cloud  ;  and  I  have  been  told  that  the  angels  in  hea- 
ven derive  all  their  beauty  from  conjugial  love.  The  affections 
and  thoughts  which  flow  from  it  are  represented  by  adamantine 
auras  sparkling  as  with  carbuncles  and  rubies  ;  and  such  repre- 
sentations are  attended  with  delights  which  affect  the  interiors  of 
their  minds.  In  a  word,  heaven  represents  itself  in  conjugial 
love,  because  heaven  with  the  angels  is  the  conjunction  of  good 
and  truth,  and  this  conjunction  makes  conjugial  love. 

Marriages  in  the  heavens  differ  from  marriages  on  earth  in 
this  respect,  that,  besides  other  uses,  marriages  on  earth  are 
for  the  procreation  of  offspring,  but  not  in  the  heavens  ;  there, 
instead  of  such  procreation,  there  is  the  procreation  of  good 
and  truth.  This  procreation  is  instead  of  the  former,  because 
marriage  in  the  heavens  is  the  marriage  of  good  and  truth, — as 
was  shown  above, — and  in  that  marriage,  good  and  truth  and  their 
conjunction  are  loved  above  all  else  ;  these,  therefore,  are  what 
are  propagated  from  marriages  in  the  heavens.  Hence  it  is,  that 
by  nativities  and  generations  in  the  Word  are  signified  spiritual 
nativities  and  generations,  which  are  those  of  good  and  truth. 
Mother  and  father  signify  truth  conjoined  to  good  which  procre- 
ates ;  sons  and  daughters,  the  truths  and  goods  which  are  pro- 
created ;  and  sons-in-law  and  daughters-in-law,  the  conjunctions 
of  these  ;  and  so  on.1    From  these  tilings  it  is  evident  that  mar- 


1  That  conceptions,  births,  nativities,  and  generations  signify  spirit  s»i 
conceptions,  births,  and  nativities,  which  are  those  of  good  and  t .nth,  or 
of  love  and  faith,  n.  ^13    1 145,  1 155,  2020,  25S4,  3S60.  3S6S,  4070.  4668 


HEA  VEN  AND  HELL. 


257 


riages  in  the  heavens  are  not  like  marriages  on  earth.  In  the 
heavens  the  nuptials  are  spiritual,  and  should  not  be  called  nup- 
tials, but  conjunctions  of  minds  from  the  marriage  of  good  and 
truth  ;  but  on  earth  they  are  nuptials,  because  they  are  not  only 
of  the  spirit,  but  also  of  the  flesh.  And  because  there  are  no 
nuptials  in  the  heavens,  therefore  two  married  partners  there  are 
not  called  husband  and  wife,  but  each  is  called, — from  the  an- 
gelic idea  of  the  conjunction  of  two  minds  into  one, — by  a  term 
which  signifies  what  is  each  one's  mutual  reciprocally.  From 
these  things  it  may  be  known,  how  the  Lord's  words  concerning 
nuptials  are  to  be  understood.  Luke  xx.  35,  36. 

383.  How  marriages  are  contracted  in  the  heavens,  I  have  also 
been  allowed  to  see.  Everywhere  in  heaven  those  who  are  alike 
are  consociated,  and  those  who  are  unlike  are  dissociated.  Hence 
every  society  of  heaven  consists  of  like  ones  ;  they  who  are  alike 
are  brought  together,  not  of  themselves  but  of  the  Lord,  (see 
above,  n.  41,  43,  44  et  seq.).  In  like  manner  conjugial  partners, 
whose  minds  are  capable  of  being  conjoined  into  one,  are  drawn 
together  ;  wherefore  at  first  sight  they  deeply  love  each  other,  and 
see  that  they  are  conjugial  partners,  and  enter  into  marriage. 
Hence  it  is  that  all  the  marriages  in  heaven  are  of  the  Lord  alone. 
They  also  hold  a  festival  on  the  occasion,  which  is  attended  by  a 
numerous  company.    The  festivities  differ  in  different  societies. 

384.  The  angels  regard  marriages  on  earth  as  most  holy,  be- 
cause they  are  the  seminaries  of  the  human  race,  and  also  of  the 
angels  of  heaven, — for,  as  was  shown  above  in  its  proper  chapter, 
heaven  is  from  the  human  race  ;  also  because  they  are  from  a 
spiritual  origin,  namely,  from  the  marriage  of  good  and  truth  ; 
and  because  the  Divine  of  the  Lord  flows  primarily  into  conju- 

6239.  8042,  9325,  (10197).  That  hence  generation  and  nativity  signify  re- 
generation and  re-birth  by  faith  and  love,  n.  5160,  5598,  9042,  9S45.  That 
a  mother  signifies  the  church  as  to  truth,  and  thus  also  the  truth  of  the 
chinch  ;  and  a  father  the  church  as  to  good,  and  thus  also  the  good  of  the 
church,  n.  2691,  2717,3703,  5580,  8S97.  That  sons  signify  the  affections 
of  truth,  ai.d  thus  truths,  n.  4S9.  491,  533,  2623,  3373,  4257,  8649.  9S07. 
That  daughters  signify  the  affections  of  good,  and  thus  goods,  n.  489.  490, 
491,  2362,  3963,  6729,  6775,  6778,  9055.  That  a  son-in-law  signifies  truth 
associated  to  the  affection  of  good,  n.  23S9.  That  a  daughter-in-law  sig- 
nifies good  associated  to  its  truth,  n.  4S43. 
33 


258 


HE  A  VEN  AND  HELL. 


gial  love  And  on  the  other  hand,  they  regard  adulteries  as  pro- 
fane, because  they  are  contrary  to  conjugial  love  ;  for  as  in  mar- 
riages the  angels  behold  the  marriage  of  good  and  truth,  which  is 
heaven,  so  in  adulteries  they  behold  the  marriage  of  the  false  and 
evil,  which  is  hell.  Wherefore  when  they  only  hear  adultery 
mentioned,  they  turn  themselves  away.  This  also  is  the  reason 
why  heaven  is  closed  against  a  man  when  he  commits  adultery 
from  delight ;  and  when  heaven  is  closed,  he  no  longer  acknow- 
ledges the  Divine,  nor  anything  pertaining  to  the  faith  of  the 
church.1  That  all  who  are  in  hell  are  in  opposition  to  conjugial 
love,  it  has  been  given  me  to  perceive  from  the  sphere  thence 
exhaling,  which  was  like  a  perpetual  endeavor  to  dissolve  and 
violate  marriages.  From  this  it  was  evident  that  the  ruling 
delight  in  hell  is  the  delight  of  adultery  ;  and  that  the  delight  of 
adultery  is  also  the  delight  of  destroying  the  conjunction  of 
good  and  truth,  which  conjunction  makes  heaven.  Hence  it 
follows  that  the  delight  of  adultery  is  an  infernal  delight,  al- 
together opposed  to  the  delight  of  marriage,  which  is  a  heavenly 
delight. 

3S5.  There  were  certain  spirits  who,  from  habit  acquired  in 
the  life  of  the  body,  infested  me  with  peculiar  cunning,  and  this 
by  an  influx  gentle  and  as  it  were  undulatory,  like  that  of  well- 
disposed  spirits  ;  but  I  perceived  that  there  was  craftiness  and 
similar  evils  in  them,  which  prompted  them  to  ensnare  and  de- 
ceive. At  length  I  spoke  with  one  of  them,  who,  I  was  told, 
had  been  the  leader  of  an  army  when  he  lived  in  the  world  ;  and 
perceiving  that  something  lascivious  lurked  in  the  ideas  of  his 
thought,  I  spoke  with  him  concerning  marriage,  in  spiritual  lan- 
guage with  representatives,  whereby  the  sense  intended  is  fully 


1  That  adulteries  are  profane,  n.  9961,  10174.  That  heaven  is  closed 
against  adulterers,  n.  2750.  That  they  who  have  taken  delight  in  adul- 
teries, cannot  enter  into  heaven,  n.  539.  2733,  2747,  2748.  2749,  2751,  10175. 
That  adulterers  are  unmerciful,  and  without  a  religious  principle,  n.  S24, 
2747.  274S.  That  the  ideas  of  adulterers  are  filthy,  n.  2747,  2748.  That  in 
the  other  lift  they  love  filth,  and  are  in  filthy  hells,  n.  2755-  5394-  5722- 
That  by  adulteries,  in  the  Word,  are  signified  the  adulterations  of  good; 
and  by  whoredoms  the  perversions  of  truth,  n.  2466,  2729,  3399,  4S65, 
8904,  1064S. 


HE  A  I  rEN  AND  HELL. 


259 


expressed,  and  many  ideas  in  a  moment.  lie  said  that  in  the 
life  of  the  body  he  made  light  of  adulteries.  But  it  was  given 
me  to  tell  him  that  adulteries  are  heinous,  although  from  the 
delight  with  which  they  captivate  such  as  himself,  and  from  the 
persuasion  thence  induced,  they  appear  not  to  be  so,  yea,  to  be 
allowable  ;  that  he  might  also  be  convinced  of  this,  from  the  fact 
that  marriages  are  the  seminaries  of  the  human  race,  and  thence 
also  of  the  kingdom  of  heaven  ;  and  that  therefore  they  ought  o  1 
no  account  to  be  violated,  but  to  be  accounted  holy  ;  as  also  from 
the  fact,  which  he  ought  to  be  aware  of, — being  then  in  the  other 
life,  and  in  a  state  of  perception, — that  conjugial  love  descends 
from  the  Lord  through  heaven,  and  that  from  that  love  as  from  a 
parent  is  derived  mutual  love,  which  is  the  support  of  heaven  ; 
also  from  this,  that  adulterers,  when  they  only  approach  the 
heavenly  societies,  are  made  sensible  of  their  own  stench,  and 
cast  themselves  headlong  thence  toward  hell ;  that  at  least  he 
might  know,  that  to  violate  marriages  is  contrary  to  the  divine 
laws,  and  contrary  to  the  civil  laws  of  all  kingdoms,  as  well  as 
to  the  genuine  light  of  reason,  because  contrary  to  order  both 
divine  and  human  ;  not  to  mention  many  other  considerations. 
But  he  replied,  that  he  had  never  thought  of  such  things  in  the 
life  of  the  body.  He  wished  to  reason  whether  it  were  so,  but 
was  told,  that  truth  does  not  admit  of  reasonings,  for  they  favor 
delights,  thus  evils  and  falses ;  and  that  he  ought  first  to  think  of 
the  things  which  had  been  said,  because  they  are  truths ;  or  even 
from  that  principle  so  well  known  in  the  world,  that  no  one 
ought  to  do  to  another  what  he  is  not  willing  that  another  should 
do  to  him  ;  and  that  if  any  one  had  so  deceived  his  wife  whom 
he  had  loved,  as  is  always  the  case  in  the  first  period  of  marriage, 
then  if  he  spoke  from  the  state  of  wrath  excited  by  the  outrage, 
whether  he  himself  would  not  also  have  detested  adulteries ;  and 
tnen,  as  a  man  of  good  capacity,  whether  he  would  not  have 
confirmed  himself  more  than  others  against  them,  and  have 
condemned  them  even  to  hell. 

3S6.  It  has  been  shown  me  how  the  delights  of  conjugial  love 
progress  toward  heaven,  and  the  delights  of  adultery  toward  hell. 
The  progression  of  the  delights  of  conjugial  love  toward  heaven 
was  into  blessednesses  and  happinesses  continually  increasing  in 


260 


HEA  VBN  AND  HELL. 


number,  until  they  became  innumerable  and  ineffable  ;  and  the 
more  interiorly  they  progressed,  the  more  innumerable  and  inef- 
fable they  became,  until  they  reached  the  very  blessednesses  and 
happinesses  of  the  inmost  heaven,  which  is  the  heaven  of  inno- 
cence, and  this  with  the  most  perfect  freedom  ;  for  all  freedom 
is  from  love,  and  therefore  the  most  perfect  freedom  is  from 
conjugial  love,  which  is  heavenly  love  itself.  But  the  progres- 
sion of  adultery  was  toward  hell,  and  by  degrees  to  the  low- 
est, where  there  is  nothing  but  what  is  direful  and  horrible. 
Such  is  the  lot  which  awaits  adulterers  after  their  life  in  the 
world.  By  adulterers  are  meant  those  who  perceive  delight  in 
adulteries,  and  no  delight  in  marriages. 


THE  EMPLOYMENTS  OF  THE  ANGELS  IN  HEAVEN. 

387.  It  is  impossible  to  enumerate  or  describe  specifically  the 
employments  of  heaven,  for  they  are  innumerable  and  various 
according  to  the  offices  of  the  societies;  but  only  something  may 
be  said  of  them  in  a  general  way.  Every  society  performs  a 
peculiar  office ;  for  as  the  societies  are  distinct  according  to 
goods,  (see  above,  n.  41),  they  are  also  distinct  according  to  uses, 
since  goods  with  all  in  the  heavens  are  goods  in  act,  which  are 
uses.  Every  one  there  performs  a  use,  for  the  kingdom  of  the 
Lord  is  a  kingdom  of  uses.1 

38S.  There  are  in  the  heavens,  as  on  earth,  various  admin- 
istrations ;  for  there  are  ecclesiastical  affairs,  civil  affairs,  and 
domestic  affairs.    That  there  are  ecclesiastical  affairs,  is  manifest 

1  That  the  kingdom  of  the  Lord  is  a  kingdom  of  uses,  n.  454.  696,  1103, 
3645,  4054.  703S.  That  to  serve  the  Lord  is  to  perform  uses.  n.  7038. 
That  all  in  the  other  life  must  perform  uses,  n.  1103,  even  the  wicked  and 
infernal;  but  in  what  manner,  n.  696.  That  all  derive  their  quality  from 
the  uses  which  they  perform,  n.  4054.  6S15;  illustrated,  n.  703S.  That  an- 
gelic blessedness  consists  in  the  goods  of  chanty,  and  thus  in  performing 
uses,  n.  454. 


ILEA  VEN  AND  HELL. 


from  what  was  said  and  shown  above  concerning  divine  worship, 
(n.  221  to  227)  ;  that  there  arc  civil  affairs,  is  manifest  from  what 
was  said  concerning  governments  in  heaven,  (n.  213  to  220)  ;  and 
that  there  are  domestic  affairs,  is  manifest  from  what  was  said 
concerning  the  habitations  and  mansions  of  the  angels,  (n.  1S3 
to  190),  and  concerning  marriages  in  heaven,  (n.  366  to  3S6). 
Hence  it  is  evident,  that  there  are  many  employments  and  admin- 
istrations in  every  heavenly  society. 

389.  All  things  in  the  heavens  are  instituted  according  to  divine 
order,  which  is  everywhere  guarded  by  administrations  executed 
by  the  angels  ;  the  wiser  angels  taking  charge  of  those  things 
belonging  to  the  general  good  or  use,  and  the  less  wise,  of  such 
as  relate  to  particular  goods  or  uses  ;  and  so  on.  They  are  subordi- 
nated, just  as  in  divine  order,  uses  are  subordinated.  Hence  also 
dignity  is  attached  to  every  employment  according  to  the  dignity 
of  the  use.  No  angel,  however,  arrogates  the  dignity  to  himself, 
but  ascribes  it  all  to  the  use  ;  and  because  use  is  the  good  which  he 
performs,  and  all  good  is  from  the  Lord,  therefore  he  ascribes  it 
all  to  the  Lord.  Wherefore  he  who  thinks  of  honor  for  himself 
and  thence  for  use,  and  not  for  use  and  thence  for  himself,  cannot 
perform  any  office  in  heaven  ;  because  he  looks  backward  from 
the  Lord,  regarding  himself  in  the  first  place  and  use  in  the 
second.  When  use  is  spoken  of,  the  Lord  also  is  meant,  because, 
as  remarked  just  above,  use  is  good,  and  good  is  from  the  Lord. 

390.  From  these  considerations  it  may  be  inferred  what  subor- 
dinations in  the  heavens  are,  namely,  that  as  every  one  loves, 
esteems,  and  honors  use,  so  also  he  loves,  esteems,  and  honors 
the  person  to  whom  that  use  is  adjoined  ;  and  also  that  the  per- 
son is  loved,  esteemed,  and  honored,  in  the  degree  that  he  dees 
not  ascribe  the  use  to  himself,  but  to  the  Lord ;  for  in  that  degree 
he  is  wise,  and  the  uses  which  he  performs  are  performed  from 
a  principle  of  good.  Spiritual  love,  esteem,  and  honor,  are 
nothing  else  than  the  love,  esteem  and  honor  of  use  in  the  person 
who  performs  it ;  and  the  honor  of  the  person  is  from  the  use, 
and  not  that  of  the  use  from  the  person.  He  also  who  regards 
men  from  spiritual  truth,  regards  them  in  no  other  way  ;  for  he 
sees  that  one  man  is  like  another,  whether  he  be  in  great  dignity 
or  in  little  ;  that  they  differ  only  in  wisdom,  and  that  wisdom 


262 


HEA  VEN  AND  HELL. 


consists  in  loving  use,  and  thus  in  loving  the  good  of  a  fellow 
citizen,  of  society,  of  the  country,  and  of  the  church.  In  this 
also  consists  love  to  the  Lord,  because  all  good,  which  is  the 
good  of  use,  is  from  the  Lord ;  and  love  toward  the  neighbor 
also,  because  the  neighbor  is  the  good  which  is  to  be  loved  in  a 
fellow-citizen,  in  society,  in  the  country,  and  in  the  church,  and 
which  is  to  be  done  to  them.1 

391.  All  the  societies  in  the  heavens  are  distinct  according  to 
uses,  since  they  are  distinct  according  to  goods,  as  was  s.iid 
above,  (n.  41,  et  scq.) ;  and  the  goods  are  goods  in  act,  or  the 
goods  of  charity,  which  are  uses.  There  are  societies  whose  em- 
ployments consist  in  taking  care  of  infants  ;  there  are  other  socie- 
ties whose  employments  are  to  instruct  and  educate  them  as  they 
grow  up  ;  there  are  others  who  in  like  manner  instruct  and  edu- 
cate boys  and  girls,  who  are  of  a  good  disposition  from  education 
in  the  world,  and  who  thence  come  into  heaven  ;  others  who 
teach  the  simple  good  from  the  Christian  world,  and  lead  them 
in  the  way  to  heaven  ;  others  who  perform  the  same  office  for 
the  various  Gentile  nations  ;  others  who  defend  novitiate  spirits, 
— those  who  have  recently  come  from  the  world, — from  infesta- 
tions by  evil  spirits  ;  some  also  who  are  attendant  on  those  in  the 
lower  earth  ;  and  some  who  are  present  with  those  in  hell,  and 
restrain  them  from  tormenting  each  other  beyond  the  prescribed 
limits  ;  there  are  some  also  who  attend  upon  those  who  are  being 
raised  from  the  dead.    In  general,  angels  of  every  society  are 


1  That  to  love  the  neighbor  is  not  to  love  his  person,  but  to  love  that 
which  appertains  to  him,  and  which  constitutes  him,  n.  5025,  10336.  That 
they  who  love  the  person,  and  not  that  which  appertains  to  the  man,  and 
constitutes  the  man,  love  the  evil  and  the  good  alike,  n.  3S20 :  and  that 
thev  do  good  alike  to  the  evil  and  to  the  good,  when  yet  to  do  good  to  the 
evil  is  to  do  evil  to  the  good,  which  is  not  to  love  the  neighbor,  n.  3S20, 
6703,  S120.  The  judge  who  punishes  the  evil  that  thev  may  be  amended, 
and  to  prevent  the  good  being  contaminated  and  injured  by  them,  loves 
his  neighbor,  n.  3S20,  8120.  8121.  That  every  man  and  every  society,  our 
country  and  the  church,  and  in  a  universal  sense  the  kingdom  of  the 
Lord,  are  the  neighbor;  and  that  to  do  good  to  them  from  the  love  of 
good  according  to  the  quality  of  their  state,  is  to  love  the  neighbor. 
Their  good  therefore,  which  is  to  be  consulted,  is  the  neighbor,  n.  681S  to 
6824,  8123. 


HEAVEN  AND  HELL. 


263 


sent  to  men,  that  they  may  guard  them,  and  withdraw  them 
from  evil  affections  and  consequent  evil  thoughts,  and  inspire 
them  with  good  affections,  so  far  as  they  receive  them  freely. 
By  means  of  these  affections  also  they  rule  the  deeds  or  works  of 
men,  removing  from  them  evil  intentions  as  far  as  possible. 
When  angels  are  with  men,  they  have  their  abode  as  it  were  in 
their  affections  ;  and  they  are  near  a  man,  in  proportion  as  he  is  in 
good  derived  from  truths  ;  but  more  remote,  in  proportion  as  his 
life  is  distant  from  good.1  But  all  these  employments  of  the  an- 
gels are  functions  performed  by  the  Lord  through  them  ;  for  the 
angels  perform  them,  not  from  themselves,  but  from  the  Lord. 
Hence  it  is  that  by  angels  in  the  Word,  according  to  its  internal 
sense,  are  not  meant  angels,  but  something  of  the  Lord  ;  and  for 
the  same  reason  angels  in  the  Word  are  called  gods.2 

392.  These  employments  of  the  angels  are  their  general  em- 
ployments ;  but  to  each  one  is  assigned  his  particular  use  ;  for 
every  general  use  is  composed  of  innumerable  others,  which  are 
called  mediate,  ministering,  and  subservient  uses.  All  and  each 
of  these  are  co-ordinated  and  sub-ordinated  according  to  divine 
order,  and,  taken  together,  they  constitute  and  perfect  the  gene- 
ral use,  which  is  the  common  good. 

393.  Ecclesiastical  affairs  in  heaven  are  under  the  charge  of 
those  who,  when  in  the  world,  loved  the  Word,  and  earnestly 
sought  for  the  truths  which  it  contains,  not  for  the  sake  of  honor 
or  gain,  but  for  the  sake  of  the  use  of  life,  both  their  own  and 
others.    These  are  in  illustration  and  in  the  light  of  wisdom  in 

1  Concerning  angels  who  attend  on  infants,  and  afterward  on  boys 
successively,  n.  2303.  That  man  is  raised  from  the  dead  by  angels,  from 
experience,  n.  168  to  1S9.  That  angels  are  sent  to  those  who  are  in  the 
hells,  to  prevent  their  tormenting  each  other  beyond  measure,  n.  967. 
Concerning  the  offices  of  angels  toward  men  who  come  into  the  other  life, 
n.  2131.  That  spirits  and  angels  are  attendant  on  all  men,  and  that  man 
is  led  by  spirits  and  angels  from  the  Lord,  n.  50,  697,  2796.  2887,  2888, 
5847  to  5866,  5976  to  5993,6209.  That  angels  have  dominion  over  evil 
fpirits,  n.  1755. 

a  That  by  angels,  in  the  Word,  is  signified  something  divine  from  the 
Lord,  n.  1925,  2821,  3039,  4085.  62S0,  8192.  That  angels,  in  the  Word, 
are  called  gods,  from  their  reception  of  divine  truth  and  good  from  the 
Lord,  n.  4295,  4402,  S192,  8301. 


264. 


IIEA  VEN  AND  HELL. 


heaven  according  to  their  love  and  desire  of  use  ;  for  they  come 
into  that  light  in  the  heavens  from  the  Word,  which  is  not  natu- 
ral there  as  in  the  world,  but  spiritual,  (see  above,  n.  259). 
These  perform  the  office  of  preachers  ;  and  according  to  divine 
order  there,  those  are  in  a  superior  place,  who  excel  others  in 
wisdom  from  illustration.  Civil  affairs  are  administered  by  those 
who,  while  in  the  world,  loved  their  country  and  its  general 
good  in  preference  to  their  own,  and  did  what  is  just  and  right 
from  the  love  of  justice  and  rectitude.  Such  men  possess  capa- 
city for  administering  offices  in  heaven, in  proportion  as  their  love 
of  rectitude  has  prompted  them  to  inquire  into  the  laws  of  jus- 
tice, and  thence  to  become  intelligent.  The  offices  which  they 
administer  correspond  exactly  to  the  degree  of  their  intelligence, 
and  their  intelligence  is  then  in  like  degree  also  with  their  love 
of  use  for  the  general  good.  Moreover,  there  are  so  many  offi- 
ces and  administrations  in  heaven,  and  so  many  employments  also, 
that  it  is  impossible  to  enumerate  them  on  account  of  their  multi- 
tude. Those  in  the  world  are  comparatively  few.  All,  how 
many  soever  there  be,  are  in  the  delight  of  their  occupation  and 
labor  from  the  love  of  use,  and  no  one  from  the  love  of  self  or 
gain  ;  nor  is  any  one  influenced  by  the  love  of  gain  for  the  sake 
of  maintenance,  because  all  the  necessaries  of  life  are  given  them 
gratis, — their  habitations,  their  garments,  and  their  food.  From 
these  things  it  is  evident,  that  they  who  have  loved  themselves 
and  the  world  more  than  use,  have  no  lot  in  heaven  ;  for  every 
one's  own  love  or  affection  remains  with  him  after  his  life  in  the 
w.Mld,  nor  is  it  extirpated  to  eternity,  (see  above,  n.  363). 

394.  Ever)'  one  in  heaven  is  in  his  work  according  to  correspon- 
dence ;  and  the  correspondence  is  not  with  the  work,  but  with  the 
use  of  every  work,  (see  above,  n.  112)  ;  and  there  is  a  correspond- 
ence of  all  things,  (see  n.  106).  He  in  heaven,  who  is  in  an 
employment  or  work  corresponding  to  his  use,  is  in  a  state  of  life 
exactly  like  that  in  which  he  was  in  the  world, — for  what  is 
spiritual  and  what  is  natural  act  as  one  by  correspondences — but 
with  this  difference:  that  he  is  in  more  interior  delight,  because 
in  spiritual  life,  which  is  interior  life,  and  hence  more  receptive 
of  heavenly  blessedness. 


HEA  VBN  AND  HELL.  265 


HEAVENLY  JOY  AND  HAPPINESS. 

395.  Scarcely  any  one  at  the  present  day  knows  what  heaven 
and  heavenly  joy  are.  They  who  have  thought  about  both,  have 
conceived  an  idea  concerning  them  so  gross  and  general,  that  it 
scarcely  amounts  to  an  idea.  From  the  spirits  who  pass  out  of 
the  world  into  the  other  life,  I  have  been  able  to  learn  most 
accurately  what  notion  they  entertained  about  heaven  and  hea- 
venly joy;  for.  when  left  to  themselves,  they  think  in  the  same 
manner  as  they  did  in  the  world.  It  is  not  known  what  heavenly 
joy  is,  because  they  who  have  thought  about  it  have  formed  their 
judgment  from  the  external  joys  which  belong  to  the  natural 
man  ;  and  have  known  nothing  of  the  internal  or  spiritual  man, 
and  therefore  nothing  of  his  delight  and  blessedness.  Wherefore 
if  it  had  been  declared  by  those  who  have  been  in  spiritual  or 
internal  delight,  what  the  nature  of  heavenly  joy  is,  it  would  not 
have  been  comprehended,  for  it  would  have  fallen  into  an  un- 
known idea,  thus  not  into  perception ;  wherefore  it  would  have 
been  among  those  things  which  the  natural  man  would  have  re- 
jected. Yet  every  one  may  know  that  man,  when  he  leaves  the 
external  or  natural  man,  comes  into  the  internal  or  spiritual ; 
hence  it  may  be  known  that  heavenly  delight  is  internal  and 
spiritual,  not  external  and  natural ;  and  because  it  is  internal  and 
spiritual,  that  it  is  purer  and  more  exquisite  than  natural  delight, 
and  that  it  affects  the  interiors  of  man  which  belong  to  his  soul  or 
spirit.  Fiom  these  considerations  alone,  every  one  may  conclude 
that  his  delight  in  the  other  world  will  be  of  the  same  nature  as 
the  delight  of  his  spirit  in  this  world ;  and  that  the  delight  of  the 
body,  which  is  called  the  delight  of  the  flesh,  is  respectively  not 
heavenly.  Moreover,  that  which  is  in  the  spirit  of  man  when  he 
leaves  the  body  remains  with  him  after  death  ;  for  then  he  lives  a 
man-spirit. 

396.  All  delights  flow  from  love  ;  for  what  a  man  loves,  he 
feels  tc  De  delightful,  nor  is  there  delight  from  any  other  source. 
Hence  it  follows,  that  such  as  the  love  is,  such  is  the  delight. 
The  delights  of  the  body  or  the  flesh  all  flow  from  the  love  of 

31  m 


266 


HEA  VEN  AND  HELL. 


self  and  the  love  of  the  world,  whence  also  are  concupiscences 
and  their  attendant  pleasures  ;  but  the  delights  of  the  soul  or 
spirit  all  flow  from  love  to  the  Lord  and  love  toward  the  neigh- 
bor, whence  also  are  the  affections  of  good  and  truth,  and  interior 
satisfactions.  These  loves  with  their  delights  flow-in  from  the 
Lord  and  from  heaven  by  an  internal  way,  which  is  from  above, 
and  aflhct  the  interiors  ;  but  the  former  loves  with  their  delights 
flow-in  from  the  flesh  and  from  the  world  by  an  external  way, 
which  is  from  beneath,  and  affect  the  exteriors.  In  the  degree, 
therefore,  that  those  two  loves  of  heaven  are  received  and  affect 
man,  the  interiors  which  belong  to  the  soul  or  spirit  are  opened, 
and  look  from  the  world  to  heaven  ;  but  in  the  degree  that  those 
two  loves  of  the  world  are  received  and  affect  him,  the  exteriors 
which  are  of  the  body  or  the  flesh  are  opened,  and  look  from 
heaven  to  the  world.  As  loves  flow  in  and  are  received,  so  do 
their  delights  also  flow  in  with  them, — the  delights  of  heaven 
into  the  interiors,  and  the  delights  of  the  world  into  the  exteri- 
ors ;  since,  as  has  been  said,  all  delight  is  of  love. 

397.  Heaven  in  itself  is  so  full  of  delights,  that,  viewed  in 
itself,  it  is  nothing  but  delight  and  blessedness ;  for  the  divine 
good  proceeding  from  the  Lord's  divine  love  makes  heaven  both 
in  general  and  in  particular  with  every  one  there  ;  and  the  divine 
love  wills  the  salvation  and  happiness  of  all  from  inmosts  and 
completely.  Hence  it  is,  that  whether  we  speak  of  heaven  or  of 
heavenly  joy,  it  is  the  same  thing. 

39S.  The  delights  of  heaven  are  ineffable  and  likewise  innu 
merable  ;  but  innumerable  as  they  are,  not  one  can  be  known  01 
believed  by  him  who  is  in  the  mere  delight  of  the  body  or  the 
flesh,  since,  as  observed  above,  his  interiors  look  from  heaven  to 
the  world,  thus  backward  ;  for  he  who  is  altogether  in  the  delight 
of  the  body  or  the  flesh,  or  what  is  the  same,  in  the  love  of  self 
and  the  world,  feels  no  delight  but  in  honor,  gain,  and  the  pleas- 
ures of  the  body  and  the  senses ;  and  these  so  extinguish  and 
suffocate  interior  delights,  which  are  of  heaven,  as  to  destroy  ail 
belief  in  their  existence.  Such  a  man  therefore  would  greatly 
wonder,  if  he  were  only  told  that  when  the  delights  of  honor  and 
of  gain  are  removed,  other  delights  remain  ;  and  .still  more,  if  he 
were  told  that  the  delights  of  heaven  which  succeed  in  the  place 


HE  A  VEN  AND  HELL. 


267 


of  them  are  innumerable,  and  of  such  a  nature  that  the  delights 
of  the  body  and  the  flesh,  which  are  principally  those  of  honor 
and  gain,  cannot  be  compared  with  them.  Hence  the  reason  is 
plain  why  the  nature  of  heavenly  joy  is  not  known. 

399.  How  great  the  delight  of  heaven  is,  may  appear  from 
this  circumstance  alone,  that  it  is  delightful  to  all  there  to  com- 
municate their  delights  and  blessings  to  each  other ;  and  because 
all  in  the  heavens  are  of  this  character,  it  is  obvious  how  im- 
mense is  the  delight  of  heaven  ;  for,  (as  was  shown  above,  n. 
268),  there  is  in  the  heavens  communication  of  all  with  each,  and 
of  each  with  all.  Such  communication  flows  from  the  two  loves 
of  heaven,  which,  as  was  said,  are  love  to  the  Lord  and  love 
toward  the  neighbor  ;  and  it  is  the  nature  of  these  loves  to  commu- 
nicate their  delights.  Love  to  the  Lord  is  of  this  nature,  because 
the  Lord's  love  is  the  love  of  communicating  all  that  He  has  to 
all  His  creatures,  for  He  wills  the  happiness  of  all ;  and  a  simi- 
lar love  is  in  each  of  those  who  love  Him,  because  the  Lord  is 
in  them.  Hence  there  is  with  the  angels  a  mutual  communica- 
tion of  their  delights  to  each  other.  That  love  toward  the  neigh- 
bor is  also  of  a  similar  quality,  will  be  seen  in  what  follows. 
From  these  considerations  it  may  be  evident  that  it  is  the  nature 
of  those  loves  to  communicate  their  delights.  It  is  otherwise 
with  the  loves  of  self  and  of  the  world.  The  love  of  self  with- 
draws and  takes  away  all  delight  from  others,  and  directs  it  to  it- 
self, for  it  wishes  well  to  itself  alone  ;  and  the  love  of  the  world 
wishes  that  what  is  the  neighbor's  were  its  own.  Wherefore 
these  loves  are  destructive  of  delights  with  others.  If  they  are 
communicative,  it  is  for  the  sake  of  themselves,  and  not  for  the 
sake  of  others ;  wherefore  in  respect  to  others  they  are  not  com- 
municative, bnt  destructive,  except  so  far  as  the  delights  of  others 
respect  themselves,  or  are  in  themselves.  That  the  loves  of 
self  and  of  the  world,  when  they  rule,  are  of  this  character,  has 
often  been  granted  me  to  perceive  by  living  experience.  When- 
ever spirits,  who  were  in  those  loves  while  they  lived  as  men  in 
the  world,  approached  me,  my  delight  receded  and  vanished  ; 
ana  I  have  been  told  that  if  such  spirits  only  approach  toward 
any  heavenly  society,  the  delight  of  those  in  the  society  is  dimin- 
ished precisely  according  to  the  degree  of  their  presence ;  and, 


268 


HE  A  VEN  AND  HELL. 


what  is  wonderful,  those  wicked  spirits  are  then  in  their  delight. 
Hence  it  became  evident  what  is  the  state  of  the  spirit  of  such  a 
man  when  in  the  body,  for  it  is  similar  to  what  it  is  after  separa- 
tion from  the  body  ;  namely,  that  he  desires  or  covets  the  delights 
or  goods  of  another,  and  that  as  far  as  he  obtains  them,  so  far  he 
is  delighted.  From  these  considerations  it  may  be  seen,  that  the 
loves  of  self  and  of  the  world  are  destructive  of  the  joys  of  hea- 
ven, thus  altogether  opposite  to  heavenly  loves,  which  are  com- 
municative. 

400.  It  is,  however,  to  be  observed,  that  the  delight  experi- 
enced by  those  who  are  in  the  loves  of  self  and  of  the  world,  when 
they  approach  any  heavenly  society,  is  the  delight  of  their  concu- 
piscence, and  is  therefore  utterly  opposed  to  the  delight  of  hea- 
ven. They  come  into  the  delight  of  their  concupiscence,  when 
they  deprive  or  remove  heavenly  delight  from  those  who  are  in 
it.  The  case  is  otherwise  when  such  deprivation  and  removal 
are  not  effected  ;  for  then  they  cannot  approach,  because  in  the  de- 
gree that  they  advance,  they  come  into  anguish  and  distress.  On 
this  account  they  seldom  venture  to  come  near.  This,  too,  it  has 
been  given  me  to  know  by  repeated  experience,  some  of  which  I 
will  also  relate.  Spirits  who  come  from  the  world  into  the  other 
life,  desire  nothing  more  than  to  be  admitted  into  heaven.  Almost 
all  seek  to  gain  admittance,  imagining  that  heaven  consists  only 
in  being  introduced  and  received.  Wherefore  also  because  they 
desire  it,  they  are  conveyed  to  some  society  of  the  lowest  hea- 
ven ;  but  when  they  who  are  in  the  love  of  self  and  the  world 
approach  the  first  threshold  of  that  heaven,  they  begin  to  be  so 
distressed  and  tormented  interiorly,  that  they  feel  hell  in  them- 
selves rather  than  heaven;  wherefore  they  cast  themselves  down 
headlong  thence,  nor  do  they  find  rest  until  they  come  into  hell 
among  their  like.  It  has  often  happened  also  that  such  spirits 
desired  to  know  what  heavenly  joy  is  ;  and  when  they  heard  that 
it  is  in  the  interiors  of  the  angels,  they  have  wished  to  have  it 
communicated  to  themselves.  Wherefore  this  also  w  as  granted, 
— for  whatever  a  spirit  desires,  who  is  not  yet  in  heaven  or  in 
hell,  is  granted  him  if  it  be  beneficial.  But  when  the  communi- 
cation was  made,  they  began  to  be  tortured  to  such  a  degree  that 
they  knew  not  into  what  posture  to  screw  their  bodies  on  account 


HE  A  VEN  AND  HELL. 


of  the  pain.  I  saw  them  force  their  heads  down  even  to  their  feet, 
cast  themselves  upon  the  ground,  and  there  writhe  themselves  into 
folds  in  the  manner  of  a  serpent,  and  this  by  reason  of  the  inward 
agony.  Such  was  the  effect  which  heavenly  delight  produced  upon 
those  who  were  in  delights  from  the  love  of  self  and  the  world.  The 
reason  is,  because  those  loves  are  altogether  opposite  to  the  loves 
of  heaven  ;  and  when  one  opposite  acts  upon  another,  such  pain 
is  produced.  Heavenly  delight  enters  by  an  internal  way  ;  when, 
therefore,  it  is  communicated  to  the  wicked,  it  flows  into  a  con- 
trary delight,  and  bends  backward  the  interiors  which  are  in  that 
delight,  thus  turns  them  into  what  is  contrary  to  their  nature. 
Hence  arise  such  tortures.  The  opposition  of  heavenly  and  in- 
fernal loves  results  from  their  very  nature  ;  for,  as  was  said  above, 
love  to  the  Lord  and  love  toward  the  neighbor  wish  to  commu- 
nicate all  their  own  to  others,  for  this  is  their  delight ;  and  the 
love  of  self  and  of  the  world  wish  to  take  from  others  what  be- 
longs to  them,  and  to  appropriate  it  to  themselves,  and  are  in 
their  delight  so  far  as  they  succeed.  From  these  considerations 
it  may  also  be  known  why  hell  is  separated  from  heaven  ;  for 
all  who  are  in  hell,  when  they  lived  in  the  world,  were  in  the 
mere  delights  of  the  body  and  the  flesh  from  the  love  of  self  and 
the  world ;  but  all  who  are  in  heaven,  when  they  lived  in  the 
world,  were  in  the  delights  of  the  soul  and  the  spirit  from  love 
to  the  Lord  and  love  toward  the  neighbor.  Because  these  loves 
are  opposite,  therefore  the  heavens  and  the  hells  are  so  entirely 
separated,  that  a  spirit  who  is  in  hell  dares  not  raise  the  crown 
of  his  head,  or  even  put  forth  a  finger  thence  ;  for  the  moment  he 
attempts  it,  he  is  racked  and  tortured.  This,  too,  I  have  often 
seen. 

401.  The  man  who  is  in  the  loves  of  self  and  the  world,  so 
long  as  he  lives  in  the  body,  feels  delight  from  those  loves,  and 
ilso  in  each  of  the  pleasures  to  which  they  give  birth  :  but  the 
man  who  is  in  love  to  God  and  in  love  toward  the  neighbor,  does 
not,  so  long  as  he  lives  in  the  body,  feel  a  manifest  delight  from 
those  loves  and  from  the  good  affections  thence  derived,  but  only 
a  blessedness  almost  imperceptible,  because  it  is  stored  up  in  his 
interiors,  and  veiled  by  the  exteriors  which  are  of  the  body,  and 
blunted  by  worldly  cares.     But  the  states  are  entirely  changed 


270 


HEA  VEN  AND  HELL. 


after  death.  The  delights  of  the  love  of  self  and  the  world  are 
then  turned  into  painful  and  horrible  sensations,  which  are  called 
hell-fire,  and  occasionally  into  things  defiled  and  filthy,  corre- 
sponding to  their  unclean  pleasures,  which, — strange  to  say, — 
are  then  delightful  to  them  ;  but  the  obscure  delight  and  almost 
imperceptible  blessedness,  which  had  been  enjoyed  by  those  in 
the  world  who  were  in  love  to  God  and  in  love  toward  the  neigh- 
bor, are  then  turned  into  the  delight  of  heaven,  which  becomes 
perceptible  and  sensible  in  all  manner  of  ways  ;  for  that  blessed- 
ness, which  lay  stored  up  and  hidden  in  their  interiors  when  they 
lived  in  the  world,  is  then  revealed  and  brought  forth  into  mani- 
fest sensation,  because  they  are  then  in  the  spirit,  and  that  was 
the  delight  of  their  spirit. 

402.  All  the  delights  of  heaven  are  conjoined  with  uses,  and 
are  inherent  in  them,  because  uses  are  the  goods  of  love  and 
charity  in  which  the  angels  are ;  wherefore  every  one  has  de- 
lights corresponding  in  quality  with  his  uses,  and  in  degree  with 
his  affection  for  use.  That  all  the  delights  of  heaven  arc  the  delights 
of  use,  may  be  manifest  from  comparison  with  the  five  senses 
of  the  body.  To  every  sense  is  given  a  delight  according  to  its 
use  ;  to  the  sight  is  given  its  delight ;  to  the  hearing,  smell,  taste, 
and  touch, — to  each  its  own  delight.  The  sight  derives  its  de- 
light from  the  beauties  of  color  and  form  ;  the  hearing,  from  har- 
monious sounds  ;  the  smell,  from  pleasant  odors  ;  and  the  taste, 
from  things  savory.  The  uses  which  each  sense  respectively 
performs,  are  known  to  those  who  inquire  into  such  subjects,  and 
more  fully  to  those  who  are  acquainted  with  their  corrcspon- 
lenccs.  The  sight  has  such  delight,  on  account  of  the  use  which 
•t  performs  to  the  understanding,  which  is  the  internal  sight ;  the 
hearing,  on  account  of  its  use  to  the  understanding  and  the  will 
by  hearkening ;  the  smell,  on  account  of  the  use  which  it  per- 
forms to  the  brain  and  also  to  the  lungs ;  and  the  taste,  on  ac- 
count of  its  use  to  the  stomach,  and  thence  to  the  whole  body,  in 
the  matter  of  nourishment.  Conjugial  delight,  which  :s  a  purer 
and  more  exquisite  delight  of  touch,  surpasses  all  the  rest  on  ac- 
count of  its  use,  which  is  the  procreation  of  the  human  race,  and 
thence  of  the  angels  of  heaven.    These  delights  are  in  those  sen 


HEAVEN  AND  HELL. 


271 


sories  on  account  of  the  influx  from  heaven,  where  every  delight 
in  from  use  and  according  to  use. 

403.  Certain  spirits,  from  an  opinion  conceived  in  the  world, 
believed  heavenly  happiness  to  consist  in  an  idle  life,  and  in 
being  served  by  others  ;  but  they  were  told  that  happiness  by  no 
means  consists  in  mere  rest  from  employment,  because  every  one 
would  then  desire  that  others'  happiness  should  be  his  own  ;  and 
if  every  one  had  this  desire,  none  would  be  happy.  Such  a  life 
would  not  be  active  but  indolent,  and  through  indolence  the  fac- 
ulties would  become  torpid  ;  when  yet  they  might  know,  that 
without  an  active  life  there  can  be  no  happiness,  and  that  cessa- 
tior  from  employment  is  only  for  the  sake  of  recreation,  that  one 
may  return  with  greater  alacrity  to  the  active  business  of  his  life. 
It  was  afterward  shown  by  numerous  evidences,  that  angelic  life 
consists  in  performing  the  goods  of  charity,  which  are  uses,  and 
that  the  angels  find  all  their  happiness  in  use,  from  use,  and  ac- 
cording to  use.  They  who  entertained  the  idea  that  heavenly 
joy  consisted  in  living  an  idle  life,  and  in  breathing  eternal  de- 
light withont  employment,  were  allowed  to  perceive  the  quality 
of  such  a  life,  in  order  to  make  them  ashamed ;  and  it  was  found 
to  be  extremely  sad,  and  that  after  a  short  time — all  joy  having 
thus  departed — they  felt  only  disgust  and  loathing  for  it. 

404.  Some  spirits  who  believed  themselves  better  instructed 
than  others,  said  that  it  was  their  belief  in  the  world  that  hea- 
venly joy  consisted  solely  in  praising  and  glorifying  God,  and  that 
this  was  an  active  life.  But  they  were  told,  that  to  praise  and 
£  lorify  God  is  not  such  an  active  life,  and  that  God  has  no  need 
of  praises  and  glorification,  but  that  His  will  is  that  they  perform 
uses,  and  thus  the  good  works  which  are  called  goods  of  charity. 
Rut  they  could  have  no  idea  of  heavenly  joy  in  doing  the  goods 
of  charity,  but  an  idea  of  servitude.  The  angels  however  testified, 
that  in  the  performance  of  such  good  works  there  is  the  highest 
freedom,  because  it  proceeds  from  interior  affection,  and  is  co 
joined  with  ineffable  delight. 

405.  Almost  all  who  enter  the  other  life,  suppose  that  eveiy 
one  is  in  the  same  hell,  or  in  the  same  heaven  ;  when  yet  there 
are  infinite  varieties  and  diversities  in  both.  The  hell  of  one  is 
never  precisely  like  that  of  another,  nor  is  the  heaven  of  one  ex 


272 


HEA  VEN  AND  HELL. 


actly  the  same  as  the  heaven  of  another ;  just  as  no  man,  spirit, 
or  angel  is  ever  exactly  like  another,  even  as  to  the  face.  When 
I  only  thought  that  two  might  be  exactly  alike  or  equal,  the  an- 
gels were  astonished,  saying  that  every  whole  \imu?n~\  is  formed 
by  the  harmonious  agreement  of  many  parts,  and  that  the  charac- 
ter of  the  whole  is  according  to  that  agreement :  and  that  thus  every 
society  of  heaven  makes  a  one,  and  all  the  societies  of  heaven  col- 
lectively ;  and  this  from  the  Lord  alone  by  love.1  In  like  manner 
tses  in  the  heavens  are  according  to  all  variety  and  diversity. 
The  use  of  one  angel  is  never  exactly  similar  to,  or  the  same  as, 
that  of  another ;  nor  is  the  delight  of  one  altogether  like  the 
delight  of  another.  And  further  still, — the  delights  of  every 
one's  use  are  innumerable  ;  and  those  innumerable  delights  are 
in  like  manner  various,  but  yet  conjoined  in  such  order  that  they 
mutually  regard  each  other,  like  the  uses  of  every  member,  or- 
gan, and  viscus  in  the  body,  and  still  more  like  the  uses  of  every 
vessel  and  fibre  in  each  member,  organ,  and  viscus  ;  each  and  all 
of  which  are  so  connected  together,  that  every  one  regards  its 
own  good  in  another,  and  thus  each  in  all  and  all  in  each. 
From  this  universal  and  particular  regard  they  act  as  one. 

406.  I  have  several  times  conversed  with  spirits  who  had  re- 
cently come  from  the  world,  concerning  the  state  of  eternal  life, 
remarking  that  it  is  important  to  know  who  is  the  Lord  of 
the  kingdom,  what  the  nature  of  the  government,  and  what 
its  form  ;  for,  as  nothing  is  of  greater  moment  to  those  in  the 
world  who  remove  to  another  kingdom,  than  to  know  who  the 
king  is,  and  what  his  character,  what  the  nature  of  his  govern- 
ment, and  many  other  particulars  relating  to  that  kingdom,  so  it 
is  of  still  greater  importance  that  such  knowledge  be  had  respect- 

1  That  one  thing  consists  of  various  things,  and  hence  receives  form 
and  quality  and  perfection  according  to  the  quality  of  their  harmony  and 
agreement,  n.  457,  3241,  S003.  That  variety  is  infinite,  and  that  in  no 
case  is  any  one  thing  the  same  as  another,  n.  7236.  9002.  That  a  like  va- 
riety exists  in  heaven,  n.  5744,  4005,  7236,  7833,  7S36,  9002.  That  hencr 
all  the  societies  in  the  heavens,  and  every  angel  in  ever}'  society,  are  dis- 
tinct from  each  other,  because  in  various  good  and  use.  n.  690,  3241,  3519. 
3804,  39S6,  4067,  4149,  4263,  7236,  7833,  7986.  That  the  divine  love  of  thi; 
Lord  arranges  all  into  a  heavenly  form,  and  conjoins  them  so  that  they 
nre  as  one  man,  n.  457,  3986,  55QS. 


HE  A  VEN  AND  HELL. 


273 


ingr  this  kingdom,  in  which  they  are  to  live  to  eternity.  Let 
them  know,  therefore,  that  the  Lord  is  the  King  who  governs 
heaven,  and  also  the  universe, — for  He  who  governs  one  governs 
the  other ;  thus  that  the  kingdom  wherein  they  now  are  is  the 
Lord's,  and  the  laws  of  this  kingdom  are  eternal  truths  which  arc 
all  based  upon  this  law,  that  they  love  the  Lord  above  all  things 
and  their  neighbor  as  themselves  ;  and  still  further, — if  now  they 
wished  to  be  like  the  angels, — they  ought  to  love  their  neighbor 
better  than  themselves.  On  hearing  these  things,  they  were  una- 
ble to  make  any  reply,  because  in  the  life  of  the  body  they  had 
heard  something  of  the  kind,  but  had  not  believed  it.  They 
marveled  that  there  should  be  such  love  in  heaven,  and  that  it 
were  possible  for  any  one  to  love  his  neighbor  more  than  him- 
self. But  they  were  informed  that  all  goods  increase  immensely 
in  the  other  life,  and  that  man's  life  while  in  the  body  is  such 
that  he  cannot  go  beyond  loving  his  neighbor  as  himself,  because 
he  is  in  corporeal  principles  ;  but  when  these  are  removed  the 
love  becomes  more  pure,  and  at  length  angelic,  which  is  to  love 
the  neighbor  more  than  themselves ;  for  in  the  heavens  it  is  de- 
lightful to  do  good  to  another,  and  not  delightful  to  do  good  to 
themselves  unless  that  the  good  may  become  another's,  thus  for 
the  sake  of  another ;  and  that  this  is  to  love  the  neighbor  more 
than  themselves.  The  possible  existence  of  such  love  was  urged 
from  the  conjugial  love  of  some  persons  in  the  world,  in  that 
they  have  preferred  death  rather  than  suffer  a  consort  to  be  in- 
jured ;  from  the  love  of  parents  toward  their  children,  in  that  a 
mother  would  suffer  hunger  rather  than  see  her  little  child  in 
want  of  food :  as  also  from  sincere  friendship,  in  that  one  friend 
will  expose  himself  to  perils  for  the  sake  of  another ;  and  from 
civil  and  pretended  friendship,  which  seeks  to  emulate  the  genu- 
ine, in  that  it  will  offer  its  choicest  things  to  those  for  whom  it 
professes  good-will, — carrying  such  good-will  also  in  the  mouth, 
though  not  in  the  heart ;  finally,  from  the  nature  of  love,  which 
finds  its  joy  in  serving  others,  not  for  its  own  sake  but  for  theirs. 
B  .t  these  things  they  could  not  comprehend  who  loved  them- 
selves more  than  others,  and  who,  in  the  life  of  the  body  had 
been  greedy  of  gain  ;  and  least  of  all  could  the  covetous. 

407.  A  certain  one  who,  in  the  life  of  the  body,  had  be*»vi  J 
35  m* 


IIEA  VEN  AND  HELL. 


man  of  superior  power,  retained  also  in  the  other  life  his  desire 
to  command  ;  but  he  was  told  that  he  was  in  another  kingdom, 
which  is  eternal ;  that  the  authority  which  he  had  on  earth  had 
expired  ;  and  that,  in  the  world  where  he  now  is,  no  one  is  es- 
teemed except  according  to  good  and  truth,  and  that  measure 
of  the  Lord's  mercy  whereof  he  is  in  the  enjoyment  on  account  of 
his  life  in  the  world ;  also  that  this  kingdom  is  circumstanced  like 
kingdoms  on  earth,  where  men  are  esteemed  on  account  of  their 
wealth,  and  on  account  of  their  favor  with  the  sovereign  ;  wealth 
here  being  good  and  truth,  and  favor  with  the  sovereign  being 
the  Lord's  mercy,  which  is  dispensed  to  every  one  according  to 
his  life  in  the  world  ;  and  that  if  he  desired  to  rule  in  any  other 
way,  he  is  a  rebel,  for  he  is  in  the  kingdom  of  another  sove- 
reign.   On  hearing  these  things  he  was  ashamed. 

408.  I  have  conversed  with  spirits  who  supposed  heaven  and 
heavenly  joy  to  consist  in  being  great ;  but  they  were  told,  that  in 
heaven  he  is  greatest  who  is  least,  for  he  is  called  least  who  has 
no  power  and  wisdom  and  desires  to  have  none  from  himself,  but 
from  the  Lord  :  He  who  is  least  in  this  sense,  has  the  greatest 
happiness  ;  and  because  he  has  the  greatest  happiness,  it  thence 
follows  that  he  is  the  greatest ;  for  thus  he  has  all  power  from  the 
Lord,  and  excels  all  others  in  wisdom.  And  what  is  it  to  be  the 
greatest,  unless  to  be  most  happy  ? — for  to  be  most  happy  is  what 
the  powerful  seek  by  power,  and  the  rich  by  riches.  They  were 
further  told,  that  heaven  does  not  consist  in  desiring  to  be  the 
least  with  a  view  to  being  the  greatest, — for  then  one  sighs  and 
longs  to  be  the  greatest, — but  in  cordially  desiring  the  good  of 
others  more  than  one's  own,  and  in  serving  them  for  the  sake  of 
their  happiness,  not  with  any  selfish  regard  to  recompense,  but 
from  love. 

409.  Heavenly  joy  itself,  such  as  it  is  in  its  essence,  cannot  be 
described,  because  it  is  in  the  inmosts  of  the  life  of  the  angels,  and 
thence  In  every  particular  of  their  thought  and  affection,  and 
from  these  in  every  particular  of  their  speech  and  action.  It  is 
as  if  their  interiors  were  wide  open  and  free  to  receive  delight 
and  blessedness,  which  is  distributed  to  every  single  fibre,  and 
thus  throughout  the  whole  frame.  The  perception  and  sensation 
of  delight  and  blessedness  thence  resulting,  surpass  all  descrip- 


HE  A  VEN  AND  HELL. 


*75 


tion  ;  for  that  which  commences  from  the  inmosts,  flows  into 
every  particular  thence  derived,  and  propagates  itself  with  con- 
tinual augmentation  toward  the  exteriors.  When  good  spirits, 
who  are  not  yet  in  that  delight,  because  not  yet  taken  up  into 
heaven,  perceive  it  from  an  angel  by  the  sphere  of  his  love,  they 
are  filled  with  such  delight  that  they  come  as  it  were  into  a  de- 
licious trance.  This  has  often  occurred  with  those  who  desiied 
to  know  the  nature  of  heavenly  joy. 

410.  Certain  spirits  also  were  desirous  to  know  what  heavenly 
joy  is ;  therefore  they  were  allowed  to  perceive  it  to  such  a  de- 
gree that  they  could  bear  it  no  longer  ;  but  still  it  was  not  angelic 
joy, — scarcely  in  the  least  degree  angelic.  This  was  proved  by 
its  actual  communication  to  me,  when  I  perceived  that  it  was  so 
slight  as  almost  to  partake  of  something  rather  frigid  ;  and  yet 
they  called  it  most  celestial,  because  it  was  their  inmost  joy. 
Hence  it  was  manifest,  not  only  that  there  are  degrees  of  the  joys 
of  heaven,  but  also  that  the  inmost  joy  of  one  scarcely  approaches 
the  ultimate  or  middle  joy  of  another ;  also,  that  when  any  one 
receives  that  which  is  the  inmost  to  him,  he  is  in  his  own  hea- 
venly joy,  and  cannot  bear  a  more  interior  degree  thereof,  but 
would  find  it  painful. 

411.  Certain  spirits,  not  evil,  fell  into  a  state  of  repose  like 
sleep,  and  were  thus  as  to  the  interiors  of  their  minds  translated  to 
heaven, — for  spirits,  before  their  interiors  are  opened,  may  be 
translated  to  heaven,  and  instructed  concerning  the  happiness  of 
those  there.  I  saw  them  in  this  state  of  repose  for  about  half  an 
hour  ;  after  which  they  relapsed  into  their  exteriors  in  which  they 
were  before,  but  still  retaining  the  recollection  of  what  they  had 
seen.  They  said  that  they  had  been  among  the  angels  in  heaver., 
and  had  there  seen  and  perceived  things  stupendous,  all  shining 
as  with  gold,  silver,  and  precious  stones,  admirable  in  form  and 
astonishing  in  variety  ;  and  that  the  angels  were  not  delighted 
with  the  external  things  themselves,  but  with  those  which  they 
represented,  which  were  divine,  ineffable,  and  of  infinite  wisdom, 
and  that  these  were  to  them  a  source  of  joy  ;  besides  innumerable 
other  things,  not  the  ten  thousandth  part  of  which  could  be  ex- 
pressed in  human  language,  or  fall  into  ideas  which  partake  in 
any  degree  of  materiality. 


276 


HEA  VEN  AND  HELL. 


412.  Almost  all  who  enter  the  other  life,  are  ignorant  ot  the 
nature  of  heavenly  blessedness  and  felicity,  because  they  do  not 
know  what  and  of  what  quality  internal  joy  is,  forming  their  idea 
of  it  from  corporeal  and  worldly  joy  and  gladness.  What  they 
are  ignorant  of  they  therefore  regard  as  nothing,  when  yet  cor- 
poreal and  worldly  joys  are  comparatively  of  no  account.  In 
order  therefore  that  the  well-disposed,  who  are  unacquainted 
with  the  nature  of  heavenly  joy,  may  understand  and  know  what 
it  is,  they  are  first  conveyed  to  paradisiacal  scenes  which  surpass 
every  conception  of  the  imagination.  They  now  suppose  that 
they  have  come  into  the  heavenly  paradise  ;  but  they  are  taught 
that  this  is  not,  in  reality,  heavenly  happiness.  It  is  therefore 
granted  them  to  experience  the  interior  states  of  joy  perceptible 
to  their  inmosts.  They  are  then  brought  into  a  state  of  peace 
even  to  their  inmost,  when  they  confess  that  nothing  of  its  na- 
ture can  ever  be  expressed  or  conceived.  Finally  they  are 
brought  into  a  state  of  innocence,  even  to  their  inmost  sense 
thereof.  Hence  it  is  granted  them  to  know  what  spiritual  and 
celestial  good  really  is. 

413.  But  in  order  that  I  might  know  what,  and  of  what 
nature,  heaven  and  heavenly  joy  are,  it  has  been  often,  and  for 
a  long  time,  granted  me  by  the  Lord  to  perceive  the  delights  of 
heavenly  joys.  Since,  therefore,  I  have  had  living  experience  of 
them,  I  know  what  they  are,  but  can  never  describe  them.  But 
in  order  that  some  idea  of  them  may  be  formed,  a  few  things 
shall  be  told  concerning  them. 

Heavenly  joy  is  an  affection  of  innumerable  delights  and  joys, 
which,  taken  together,  constitute  a  certain  general  state  or  affec- 
tion, wherein  are  the  harmonies  of  innumerable  affections  which 
do  not  come  distinctly  but  obscurely  to  the  perception,  because 
the  perception  is  of  the  most  general  kind.  Still  it  was  granted 
me  to  perceive  that  innumerable  things  were  included  in  it,  so 
arranged  that  they  could  not  possibly  be  described.  Those  innu- 
merable things  are  such  as  flow  from  the  order  of  heaven.  Such 
is  the  order  in  each  of  the  particulars  of  the  affection,  even  the 
most  minute,  which  are  presented  to  the  mind  and  perceived  onlv 
as  one  most  general  whole,  according  to  the  capacity  of  the  per- 
son who  is  their  subject.    In  a  word,  infinite  tlrngs  arranged  in 


NBA  VEN  AND  HELL. 


the  most  orderly  form  are  contained  in  every  general  thing ;  and 
there  is  not  one  of  them  that  docs  not  live,  and  exert  an  influ- 
ence, and  all  indeed  from  the  inmosts,  for  thence  all  heavenly 
joys  proceed.  I  also  perceived  that  the  joy  and  delight  came 
as  from  the  heart,  diffusing  themselves  very  gently  through  all 
the  inmost  fibres,  and  thence  into  the  collections  of  fibres,  with 
such  an  inmost  sense  of  enjoyment,  that  every  fibre  seemed  as  if 
were  nothing  but  joy  and  delight,  and  thence  all  the  perceptive 
and  sensitive  faculties  in  like  manner  seemed  alive  with  happi- 
ness. The  joy  of  bodily  pleasures,  compared  with  those  joys, 
is  like  coarse  and  offensive  grime,  compared  with  the  pure  and 
sweetest  aura.*  I  observed  that  when  I  wished  to  transfer  all 
my  delight  to  another,  there  flowed-in  continually  a  delight  more 
interior  and  full,  in  place  of  the  former ;  and  the  more  intensely 
I  desired  to  do  this,  the  more  abundant  was  the  influx  of  this  de- 
light ;  and  this  I  perceived  to  be  from  the  Lord. 

414.  They  who  are  in  heaven  are  continually  advancing  toward 
the  spring-time  of  life  ;  and  the  more  thousands  of  years  they 
live,  the  more  delightful  and  happy  is  the  spring  to  which  they 
attain.  And  this  goes  on  forever,  with  augmentations  according 
to  the  progress  and  degrees  of  their  love,  charity,  and  faith. 
Those  of  the  female  sex,  who  have  died  old  and  worn  out  with 
age,  and  who  have  lived  in  faith  in  the  Lord,  in  charity  toward 
their  neighbor,  and  in  happy  conjugial  love  with  a  husband,  after 
a  succession  of  years,  come  more  and  more  into  the  bloom  of 
youth,  and  into  a  beauty  surpassing  every  conception  of  beauty 
formed  from  that  which  the  eye  has  ever  seen.  Goodness  and 
charity  are  what  mould  their  form,  presenting  it  in  their  own 
likeness,  and  causing  the  delight  and  beauty  of  charity  to  shine 
forth  from  every  feature  of  the  face,  so  that  they  are  themselves 
the  forms  of  charity.  Some  who  have  seen  them,  have  been 
amazed  at  the  sight.    The  form  of  charity,  which  is  seen  to  the 

*  [Aura  is  a  term  often  employed  by  the  author,  to  describe  an  atmos- 
phere of  the  third  or  highest  degree  of  purity.  For  he  makes  the  atmos- 
pheres, both  in  the  spiritual  and  the  natural  world,  to  consist  of  three  de- 
grees ;  to  the  lowest  of  these, — being  the  one  perceptible  to  the  senses, — 
he  gives  the  name  of  air  (aer)  ;  to  the  middle,  that  of  ether  (tether)  ;  and 
to  the  third  or  highest,  that  of  aura. — Tr.] 


27S 


HEA  VEN  AND  HELL. 


life  in  heaven,  is  such  that  charity  itself  is  what  effigies  and  is 
effigied  ;  and  this  so  perfectly,  that  the  whole  angel,  and  espe- 
cially the  face,  is  as  it  were  charity,  which  is  both  plainly  seen  and 
perceived.  When  this  form  is  attentively  surveyed,  it  is  seen  to 
be  beauty  ineffable,  affecting  with  charity  the  very  inmost  life  of 
the  mind.  In  a  word,  to  grow  old  in  heaven  is  to  grow  young. 
They  who  have  lived  in  love  to  the  Lord  and  in  charity  toward 
the  neighbor,  become  such  forms  or  such  beauties  in  the  other 
life.  All  the  angels  are  such  forms,  widi  innumerable  variety ; 
and  of  these  heaven  consists. 


THE  IMMENSITY  OF  HEAVEN. 

415.  That  the  Lord's  heaven  is  immense,  may  appear  from 
many  things  which  have  been  said  and  shown  in  the  foregoing 
chapters  ;  and  especially  from  this,  that  heaven  is  from  the  hu- 
man race,  (see  above,  n.  311  to  317),  not  from  those  only  who 
are  born  within  the  church,  but  also  from  those  who  are  born 
without  it,  (n.  317  to  32S),  thus  from  all  who  have  lived  in  good 
since  the  first  creation  of  this  earth.  How  vast  is  the  multitude 
of  men  in  all  this  terrestrial  globe,  any  one  may  conclude  who 
has  any  knowledge  of  the  quarters,  regions,  and  kingdoms  of  this 
earth.  Whoever  goes  into  the  calculation,  will  find  that  many 
thousands  of  men  die  every  day,  and  some  myriads  or  millions 
every  year ;  and  this  has  been  going  on  from  the  earliest  times, 
since  which,  some  thousands  of  years  have  elapsed  ;  and  of  these, 
all  after  their  decease  have  entered  the  other  world,  which  is 
called  the  spiritual  world,  and  are  still  entering  it  continually. 
But  how  many  of  them  have  become,  and  are  now  becoming,  an- 
gels of  heaven,  it  is  impossible  to  say.  I  have  been  told  that  in 
ancient  times  their  number  was  very  great,  because  at  that  period 
men  thought  more  interiorly  and  spiritually,  and  thence  were  ir 
heavenly  arlection  ;  but  that  in  the  following  ages  they  became 


HEA  VEN  AND  HELL. 


279 


less  numerous,  because  in  process  of  time  man  became  more  ex- 
ternal, and  began  to  think  more  naturally,  and  thence  to  be  in 
earthly  affection.  From  these  facts  it  may  be  evident  in  the  out- 
set, that  the  heaven  formed  solely  from  the  inhabitants  of  this 
earth,  must  be  of  vast  magnitude. 

416.  That  the  heaven  of  the  Lord  is  immense,  may  be  mani- 
fest from  this  one  fact :  that  all  little  children,  whether  born  with- 
in the  church  or  out  of  it,  are  adopted  by  the  Lord  and  become 
angels.  The  number  of  these  amounts  to  a  fourth  or  fifth  part 
of  the  entire  human  race  on  earth.  That  every  little  child 
wheresoever  born, — whether  within  the  church  or  without  it, 
whether  of  pious  or  impious  parents, — is  received  by  the  Lord 
when  he  dies,  educated  in  heaven,  taught  according  to  divine  or- 
der, imbued  with  affections  of  good  and  by  them  with  the 
knowledges  of  truth,  and  that  afterwards, — as  he  is  perfected  in 
intelligence  and  wisdom, — he  is  introduced  into  heaven,  and  be- 
comes an  angel,  may  be  seen  above,  (n.  329  to  345).  It  may 
therefore  be  concluded  how  vast  a  multitude  of  angels  of  hea- 
ven, have  sprung  from  this  source  alone  since  the  first  creation  to 
the  present  time. 

417.  The  immensity  of  the  Lord's  heaven  may  also  be  mani- 
fest from  this  consideration,  that  all  the  planets  which  are  visible 
to  the  eye  in  our  solar  system,  are  earths  ;  and  that,  besides  these, 
there  are  innumerable  others  in  the  universe,  all  full  of  inhabi- 
tants. These  have  been  particularly  treated  of  in  a  small  work 
concerning  those  earths,  from  which  I  will  adduce  the  following 
passage : 

"  That  there  are  many  earths  inhabited  by  men,  from  whom 
come  spirits  and  angels,  is  well  known  in  the  other  life  ;  for 
every  one  there, who  desires  it  from  the  love  of  truth  and  thence 
of  use,  is  allowed  to  converse  with  spirits  from  other  earths,  and 
thence  to  be  assured  of  the  existence  of  a  plurality  of  worlds, 
and  to  be  informed  that  the  human  race  belongs  not  to  one  earth 
only,  but  to  innumerable  ones.  I  have  several  times  conversed 
on  this  subject  with  spirits  from  our  earth,  and  observed,  that  any 
intelligent  person  may  know  from  many  things  with  which  he  is 
acquainted,  that  there  are  numerous  earths  inhabited  by  men  ; 
for  it  may  be  reasonably  inferred  that  immense  bodies  like  the 


28o 


IIEA  VEN  AND  HELL. 


planets,  some  of  which  exceed  this  earth  in  magnitude,  are  not 
empty  masses,  created  merely  to  circulate  round  the  sun,  and 
shed  their  scanty  light  upon  a  single  earth,  but  that  their  use 
must  be  more  important  than  that.  He  who  believes,  as  every 
one  ought  to  believe,  that  the  Divine  created  the  universe  for  no 
other  end  than  the  existence  of  the  human  race,  and  thence  of 
heaven, — for  the  human  race  is  the  seminary  of  heaven, — cannot 
help  believing  that  wheresoever  there  is  an  earth,  there  must  also 
be  men.  That  the  planets, — which  are  visible  to  us,  because 
within  the  limits  of  our  solar  system, — are  earths,  may  be  readily 
inferred  from  the  fact,  that  they  are  bodies  of  earthy  matter,  as 
is  evident  from  their  reflecting  the  light  of  the  sun  ;  and  when 
viewed  through  telescopes,  they  do  not  appear  like  stars  glowing 
with  flame,  but  like  earths  variegated  with  shadows  ;  also  from 
the  fact,  that  they  in  like  manner  as  our  earth,  are  carried  round 
the  sun,  and  travel  through  the  zodiac,  thereby  causing  years,  and 
the  seasons  of  the  year,  spring,  summer,  autumn,  and  winter ; 
likewise  that  they  revolve  on  their  own  axis  like  our  earth, 
whence  they  have  days,  and  the  times  of  the  day,  morning, 
mid-day,  evening,  and  night ;  and  besides,  that  some  of  them 
have  moons,  called  satellites,  which  revolve  around  their  prima- 
ries in  fixed  periods,  as  the  moon  around  our  earth  ;  and  that  the 
planet  Saturn,  on  account  of  its  great  distance  from  the  sun,  has 
also  a  large  luminous  belt,  which  gives  much  light,  though  re- 
flected, to  that  earth.  Who  that  is  acquainted  with  these  facts, 
and  thinks  from  reason,  can  ever  say  that  these  are  empty 
bodies?  Moreover,  I  have  remarked,  when  conversing  with 
spirits,  that  man  may  believe  that  there  are  more  earths  in  the 
universe  than  one,  from  the  fact  that  the  starry  heaven  is  so  im- 
mense, and  the  stars  therein  of  various  magnitudes  so  innumer- 
able, every  one  of  which,  in  its  place  or  system,  is  a  sun,  and 
similar  to  the  sun  of  our  world.  Whoever  duly  considers  the 
subject,  must  conclude  that  all  this  immense  apparatus  cannot 
hut  be  a  means  to  an  end,  wlvch  is  the  ultimate  end  of  creation  ; 
that  end  is,  the  existence  of  a  heavenly  kingdom,  in  which  the 
Divine  may  dwell  with  angels  and  men.  For  the  visible  uni 
verse  or  heaven,  bright  with  so  many  stars  which  are  so  many 
suns,  is  only  a  means  provided  for  the  existence  of  earths,  with 


HEA  VEN  AND  HELL. 


men  upon  them,  from  whom  may  be  formed  a  heavenly  king 
dom.  From  these  things  a  rational  man  cannot  but  conclude, 
that  so  vast  a  means  provided  for  so  great  an  end,  was  not  made 
for  the  human  race  of  one  earth  only.  What  would  this  be  for 
the  Divine,  who  is  infinite,  and  to  whom  thousands,  yea,  myriads 
of  earths,  and  all  full  of  inhabitants,  would  be  but  little,  and 
scarcely  anything?  There  are  spirits  whose  only  study  it  is  to 
acquire  knowledges,  because  in  these  alone  they  find  delight. 
Therefore  they  are  permitted  to  pass  out  of  this  solar  system  into 
others,  and  to  procure  for  themselves  knowledges.  These  have 
told  me  that  there  are  earths  inhabited  by  men  not  only  in  this 
solar  system,  but  also  beyond  it  in  the  starry  heaven,  and  that 
their  number  is  immense.  These  spirits  are  from  the  planet 
Mercury.  It  has  been  calculated  that  if  there  were  a  million  of 
earths  in  the  universe,  and  three  hundred  millions  of  men  on 
every  earth,  and  two  hundred  generations  in  six  thousand  years, 
and  a  space  of  three  cubic  ells  were  allowed  to  every  man  or 
spirit,  the  total  number  would  not  fill  the  space  of  this  earth,  and 
scarcely  more  than  the  space  occupied  by  a  satellite  of  one  of  the 
planets.  This  would  be  a  portion  of  the  universe  so  small  as  to 
be  almost  invisible,  for  a  satellite  is  scarcely  visible  to  the  naked 
eye.  What  is  this  for  the  Creator  of  the  universe,  to  whom  it 
would  not  be  enough  if  the  whole  universe  were  filled,  for  He  is 
infinite?  I  have  conversed  with  the  angels  on  this  subject,  and 
they  said  that  they  entertain  a  similar  idea  concerning  the  few- 
ness of  the  human  race  in  respect  to  the  infinity  of  the  Creator ; 
but  that  still  they  do  not  think  from  spaces,  but  from  states  ;  and 
that,  according  to  their  idea,  earths  to  the  number  of  as  many 
myriads  as  can  possibly  be  conceived,  would  still  be  absolutely 
nothing  to  the  Lord." 

Concerning  the  earths  in  the  universe,  with  their  inhabitants, 
and  thj  spirits  and  angels  who  come  from  them,  see  in  the  above- 
mentioned  little  work.  Its  contents  were  revealed  and  shown 
to  me,  in  order  that  it  may  be  known  that  the  Lord's  heaven  is 
immense,  and  that  it  is  all  from  the  human  race  ;  also  that  our 
Lord  is  everywhere  acknowledged  as  the  God  of  heaven  and 
earth. 

418.  That  the  heaven  of  the  Lord  is  immense,  may  also  be 
36 


282 


HE  A  VEX  AXD  HELL. 


manifest  from  this  consideration  :  That  heaven  in  the  whole  com- 
plex resembles  one  man,  and  also  corresponds  to  all  and  each  of 
the  parts  of  man  ;  and  that  this  correspondence  can  never  be 
filled  up,  since  it  is  not  only  a  correspondence  with  every  mem- 
ber, organ,  and  viscus  of  the  body  in  general,  but  also  in  partic- 
ular and  singular  with  all  and  each  of  the  little  viscera  and  little 
organs  within  them,  yea,  with  every  single  vessel  and  fibre  ;  and 
not  with  these  only,  but  also  with  the  organic  substances  which 
interiorly  receive  the  influx  of  heaven,  and  are  the  immediate 
sources  of  interior  activities  subserv  ient  to  the  operations  of  the 
mind ;  for  whatever  exists  interiorly  in  man,  exists  in  forms 
which  are  substances ;  and  what  does  not  exist  in  substances  as 
its  subjects  is  nothing.  There  is  a  correspondence  of  all  these 
things  with  heaven,  as  may  be  seen  in  the  chapter  on  the  corre- 
spondence of  all  things  of  heaven  with  all  things  of  man,  (n.  S7  to 
102).  This  correspondence  can  never  be  filled  up.  because  heaven 
becomes  more  perfect  in  proportion  to  the  number  of  angelic  as- 
sociations which  correspond  to  any  one  member.  The  reason 
that  perfection  in  the  heavens  increases  with  the  increase  of  num- 
bers, is  because  all  there  have  one  end,  and  all  unanimously 
look  to  that  end.  This  end  is  the  common  good  ;  and  when  this 
rules,  every  individual  derives  good  from  the  common  good,  and  the 
common  good  results  from  the  good  of  each  individual.  This 
results  from  the  fact  that  the  Lord  turns  all  in  heaven  toward 
Himself,  (see  above,  n.  123),  thereby  causing  them  to  be  one  in 
Him.  That  the  unanimity  and  concord  of  many,  especially 
when  derived  from  such  an  origin  and  united  in  such  a  bond, 
produces  perfection,  every  one  whose  reason  is  in  any  degree  en- 
lightened, may  clearly  see. 

419.  I  have  likewise  been  permitted  to  behold  the  extent  of  the 
heaven  which  is  inhabited,  and  of  that  also  which  is  not  inhab- 
ited ;  and  I  saw  that  the  extent  of  the  heaven  which  is  not  inhab- 
ited, is  so  vast  that  it  conld  not  be  filled  to  eternity,  even  if  there 
were  myriads  of  earths,  and  in  every  earth  as  great  a  multitude 
of  people  as  in  ours.  On  this  subject  also  see  the  small  work 
concerning  the  Earths  in  the  Universe,  n.  16S. 

420.  That  heaven  is  not  immense,  but  of  limited  extent,  is  a 
conclusion  drawn  by  some  from  certain  passages  of  the  Word 


HEAVEN  AND  HELL. 


283 


understood  according  to  the  sense  of  the  letter ;  as  from  those 
wherein  it  is  said,  that  none  hut  the  poor  are  received  into  hea- 
ven ;  also  none  but  the  elect ;  and  only  those  who  are  within  the 
church,  and  not  those  who  are  out  of  it ;  that  it  is  only  the  for- 
mer for  whom  the  Lord  intercedes  ;  that  heaven  will  be  shut 
when  it  is  full,  and  that  the  time  for  this  is  predetermined.  But 
such  persons  are  not  aware  that  heaven  will  never  be  shut,  and 
that  there  is  no  such  time  predetermined,  nor  any  definite  num- 
ber to  be  admitted  ;  that  those  are  called  the  elect,  who  are  in  the 
life  of  good  and  truth  and  that  the  poor  are  those  who  are  not 
in  the  knowledges  of  good  and  truth,  and  still  desire  them  ;  these 
also,  on  account  of  that  desire,  are  called  the  hungry.2  They  who 
have  conceived  the  opinion  that  heaven  is  small  in  extent,  in  con- 
sequence of  not  understanding  the  Word,  suppose  that  it  is  in  one 
place,  where  there  is  a  general  assembly  of  all ;  when  yet  hea- 
ven consists  of  innumerable  societies,  (see  above,  n.  41  to  50). 
And  they  also  imagine  that  heaven  is  granted  to  every  one  from 
immediate  mercy,  and  thus  that  admission  and  reception  depend 
solely  upon  the  good  pleasure  [of  the  Lord].  They  do  not  un- 
derstand that  the  Lord  from  mercy  leads  every  one  who  receives 
Him ;  and  that  he  receives  Him  who  lives  according  to  the  laws 
of  divine  order,  which  are  the  precepts  of  love  and  faith  ;  and 
that  to  be  thus  led  by  the  Lord  from  infancy  to  the  end  of  life  in 
the  world,  and  afterward  to  eternity,  is  what  is  meant  by  mercy. 
Let  all  such  know,  therefore,  that  every  man  is  born  for  heaven ; 
and  that  he  is  received  who  receives  heaven  in  himself  while  in 
the  world,  and  that  he  is  excluded  who  does  not  receive  it. 


'  That  they  are  the  elect  who  are  in  the  life  of  good  and  truth,  n.  3755, 
3900.  That  there  is  no  election  and  reception  into  heaven  from  mere 
mercy,  as  is  generally  understood,  but  according  to  life,  n.  5057,  5058. 
That  the  Lord's  mercy  is  not  immediate,  but  mediate;  that  it  is  shown  to 
those  who  live  according  to  His  precepts,  and  that  from  a  principle  of 
mercy  He  leads  them  continually  in  the  world,  and  afterward  to  eternity, 
n.  8700,  10659. 

*  That  by  the  poor,  in  the  Word,  are  meant  those  who  are  spiritually 
poor,  that  is,  who  are  in  ignorance  of  truth,  but  still  desire  to  be  instructed, 
n.  9209,  9253,  10227.  They  are  said  to  hunger  and  thirst,  to  denote  their 
desire  of  the  knowledges  of  good  and  truth,  by  which  introduction  into 
the  church  and  heaven  is  obtained,  n.  4958,  10227. 


THE 

WORLD  OF  SPIRITS, 

AND 

THE  STATE  OF  MAN  AFTER  DEATH. 


WHAT  THE  WORLD  OF  SPIRITS  IS. 

421.  The  world  of  spirits  is  neither  heaven  nor  hell,  but  an 
intermediate  place  or  state  between  both.  For  thither  man  goes 
first  after  death  ;  and  then,  after  a  certain  period,  the  duration  of 
which  depends  upon  what  kind  of  a  life  he  has  lived  in  the 
world,  he  is  either  elevated  into  heaven  or  cast  into  hell. 

422.  The  world  of  spirits  is  an  intermediate  place  between 
heaven  and  hell,  and  also  the  intermediate  state  of  man  after  death. 
That  it  is  an  intermediate  place,  was  made  evident  to  me  from 
the  fact,  that  the  hells  are  beneath  and  the  heavens  above  ;  and 
that  it  is  an  intermediate  state,  from  the  fact,  that  so  long  as 
man  is  there,  he  is  neither  in  heaven  nor  in  hell.  The  state  of 
heaven  with  man  is  the  conjunction  of  good  and  truth  with  him  ; 
and  the  state  of  hell  is  the  conjunction  of  evil  and  the  false. 
When  good  with  a  man-spirit  [/.  e.  a  man  now  become  a  spirit] 
is  conjoined  with  truth,  he  then  enters  heaven,  because,  as  just 
remarked,  that  conjunction  is  heaven  with  him  ;  but  when  with 
a  man-spirit  evil  is  conjoined  with  the  false,  he  then  enters  hell, 
because  that  conjunction  is  hell  with  him.  This  conjunction 
takes  place  in  the  world  of  spirits,  since  man  is  then  in  the  inter- 
mediate  state.  Whether  we  say  the  conjunction  of  the  under- 
standing and  the  will,  or  the  conjunction  of  truth  and  good,  it  is 
the  same  thing. 

423.  First,  something  is  to  be  said  here  concerning  the  con- 
284 


HEA  VBN  AND  HELL. 


285 


junction  of  the  understanding  and  the  will,  and  its  likeness  to 
the  conjunction  of  truth  and  good,  since  that  conjunction  takes 
place  in  the  world  of  spirits.  Man  possesses  understanding  and 
will.  The  understanding  receives  truths,  and  is  formed  from 
them  ;  and  the  will  receives  goods,  and  is  formed  from  thein. 
Wherefore  whatever  a  man  understands  and  thence  thinks,  he 
calls  true,  and  whatever  he  wills  and  thence  thinks,  he  calls  good. 
Man  can  think  from  the  understanding,  and  thence  perceive  what 
is  true,  and  likewise  what  is  good  ;  but  still  he  does  not  think  it 
from  the  will,  unless  he  wills  and  does  what  the  understanding 
approves.  When  he  thus  wills  and  acts,  then  truth  is  in  both 
the  understanding  and  the  will,  consequently  in  the  man  ;  for  the 
understanding  alone  does  not  make  the  man,  nor  the  will  alone, 
but  the  understanding  and  the  will  together ;  what  therefore  is 
in  both,  is  in  the  man,  and  is  appropriated  to  him.  What  is  in 
the  understanding  only,  is  indeed  with  the  man,  but  not  in  him  ; 
»t  is  merely  a  thing  of  his  memory,  and  of  science  in  the  mem- 
ory, whereof  he  can  think  when  he  is  not  in  himself,  but  out  of 
nimself  with  others  ;  thus  it  is  something  about  which  he  can 
converse  and  reason,  and  conformable  to  which  he  can  also  feign 
affections  and  manner. 

424.  Man  has  the  capacity  of  thinking  from  the  understanding 
and  not  at  the  same  time  from  the  will,  in  order  that  he  might  be 
capable  of  reformation  ;  for  man  is  reformed  by  means  of  truths  ; 
and  truths,  as  just  remarked,  belong  to  the  understanding.  Man 
is  born  into  all  evil  as  to  the  will,  and  thence  of  himself  he 
wills  good  to  no  one  but  himself  alone  ;  and  he  who  wills  good 
to  himself  alone,  delights  in  the  misfortunes  that  befall  others, 
especially  if  they  tend  to  his  own  advantage :  for  he  wishes  to 
appropriate  to  himself  the  goods  of  all  others,  whether  they  be 
honors  or  riches,  and  inwardly  rejoices  so  far  as  he  is  successful. 
In  order  that  this  state  of  the  will  may  be  amended  and  reformed, 
man  is  gifted  with  the  capacity  of  understanding  truths,  and  of 
subduing  thereby  the  evil  affections  which  spring  from  the  will. 
Hence  it  is  that  man  is  able  to  think  truths  from  the  understand- 
ing, and  also  to  speak  them  and  do  them  ;  but  still  he  cannot 
think  them  from  the  will,  until  he  is  such  that  he  wills  and  does 
them  from  himself,  that  is,  from  the  heart.    When  such  is  the 


286 


HE  A  VEX  AND  HELL. 


quality  of  a  man,  then  the  truths  which  he  thinks  from  the  un- 
derstanding are  of  his  faith,  and  those  which  he  thinks  from  the 
will  are  of  his  love  ;  wherefore  faith  and  love  are  then  conjoined 
with  him,  like  understanding  and  will. 

425.  So  far,  therefore,  as  the  truths  of  the  understanding  aie 
conjoined  to  the  goods  of  the  will,  that  is,  so  far  as  man  wills 
truths  and  thence  does  them,  he  has  heaven  in  himself,  because, 
as  was  said  above,  the  conjunction  of  good  and  truth  is  heaven ; 
but  so  far  as  the  falses  of  the  understanding  are  conjoined  to  tl  e 
evils  of  the  will,  man  has  hell  in  himself,  because  the  conjunction 
of  the  false  and  the  evil  is  hell ;  but  so  far  as  the  truths  of  the 
understanding  are  not  conjoined  to  the  goods  of  the  will,  man  is 
in  an  intermediate  state.  Almost  every  man  at  this  day  is  in 
such  a  state,  that  he  is  acquainted  with  trudis,  and  thence  also 
thinks  from  knowledge  and  understanding,  and  either  does  many 
of  them,  or  few,  or  none,  or  acts  against  them  from  the  love  of 
evil  and  thence  the  belief  of  what  is  false.  In  order  therefore 
that  he  may  be  a  subject  either  of  heaven  or  hell,  he  is  brought 
after  death  first  into  the  world  of  spirits,  and  there  the  conjunc- 
tion of  good  and  truth  takes  place  with  those  who  are  to  be  ele- 
vated into  heaven,  and  the  conjunction  of  evil  and  the  false  with 
those  who  are  to  be  cast  into  hell.  For  no  one  either  in  heaven 
or  in  hell  is  allowed  to  have  a  divided  mind,  understanding  one 
thing  and  willing  another ;  but  what  one  wills  he  must  under- 
stand, and  what  he  understands  he  must  will.  Wherefore  he 
who  wills  good  in  heaven  must  understand  truth,  and  he  who 
wills  evil  in  hell  must  understand  falsity.  Therefore  witli  the 
good,  falses  are  removed  in  the  world  of  spirits,  and  truths  are 
given  them  suitable  and  conformable  to  their  good  ;  and  with 
the  evil,  truths  are  removed,  and  falses  given  them  suitable  and 
conformable  to  their  evil.  From  these  disclosures  it  may  be  evi- 
dent what  the  world  of  spirits  is. 

426.  In  the  world  of  spirits  there  is  a  vast  number,  because  the 
first  meeting  of  all  [after  their  decease]  is  there,  and  all  are  their 
examined  and  prepared  for  their  final  abode.  The  period  of 
their  sojourn  in  that  world  is  not  in  all  cases  the  same.  Some  only 
enter  it,  and  shortly  after  are  either  conveyed  to  heaven  or  cast 
down  to  hell ;  some  remain  there  only  a  few  weeks  ;  others,  sev 


HE  A  VEN  AND  HELL. 


287 


eral  years,  but  not  more  than  thirty.  The  varieties  in  the  term 
of  sojourn  there,  arise  from  the  correspondence  or  non-correspon- 
dence of  the  interiors  and  exteriors  with  man.  But  in  what  man- 
ner a  person  in  that  world  is  led  from  one  state  to  another,  and 
prepared  for  his  final  abode,  will  be  told  in  what  follows. 

427.  As  soon  as  men  enter  the  world  of  spirits  after  their  de- 
cease, they  are  accurately  discriminated  by  the  Lord.  The  evil 
are  immediately  bound  to  the  infernal  society  in  which  they  were 
as  to  their  ruling  love  when  in  the  world,  and  the  good  are  im- 
mediately bound  to  the  heavenly  society  in  which  they  were 
when  in  the  world  as  to  love,  charity  and  faith.  But  although 
they  are  thus  distinguished,  still  those  who  have  been  friends  and 
acquaintances  in  the  life  of  the  body,  all  meet  and  converse 
together  in  the  world  of  spirits,  when  they  desire  it ;  especially 
wives  and  husbands,  and  also  brothers  and  sisters.  I  have  seen 
a  father  conversing  with  six  sons  whom  he  recognized;  and 
many  others  conversing  with  their  relations  and  friends  ;  but  as 
their  characters  were  dissimilar  in  consequence  of  their  life  in 
the  world,  after  a  short  time  they  separated.  But  they  who  pass 
from  the  world  of  spirits  into  heaven  or  hell,  afterward  see  each 
other  no  more,  nor  do  they  know  anything  about  each  other,  unless 
they  are  of  similar  disposition  from  similar  loves.  They  see  each 
other  in  the  world  of  spirits,  and  not  in  heaven  nor  in  hell,  be- 
cause they  who  are  in  the  world  of  spirits  are  brought  into  states 
similar  to  those  which  they  had  experienced  in  the  life  of  the 
body,  being  led  from  one  into  another ;  but  afterward,  all  are 
brought  into  a  permanent  state  similar  to  that  of  their  ruling 
love  ;  and  in  that  state  one  knows  another  only  from  similitude 
of  love ;  for  (as  shown  above,  n.  41  to  50)  similitude  conjoins, 
and  dissimilitude  separates. 

428.  As  the  world  of  spirits  is  an  intermediate  state  with  man 
between  heaven  and  hell,  so  likewise  it  is  an  intermediate  place. 
Beneath  are  the  hells,  and  above  are  the  heavens.  All  the  hells 
are  shut  toward  that  world,  being  open  only  through  holes  and 
clefts  as  of  rocks,  and  through  wide  chasms,  which  are  guarded 
to  prevent  any  one  going  out  except  by  permission,  which  also  is 
granted  in  cases  of  urgent  necessity,  of  which  I  shall  speak  here- 
after.   Heaven  likewise  is  enclosed  on  all  sides,  nor  is  there  ac- 


rs88 


HEA  VBN  AXD  HELL. 


cess  to  any  heavenly  society  except  by  a  narrow  way,  the  entrance 
of  which  is  also  guarded.  Those  outlets  and  these  entrances  are 
what  are  called,  in  the  Word,  the  gates  and  doors  of  hell  and  of 
heaven. 

429.  The  world  of  spirits  appears  like  an  undulating  valley 
between  mountains  and  rocks.  The  gates  and  doors  leading  to  the 
heavenly  societies  do  not  appear,  except  to  those  who  are  prepared 
for  heaven  ;  nor  are  they  found  by  any  others.  To  every  society 
there  is  one  entrance  from  the  world  of  spirits,  beyond  which  there 
is  one  path,  which  in  its  ascent  branches  into  several.  Nor  do  the 
gates  and  doors  leading  to  the  hells  appear,  except  to  those  who  are 
about  to  enter,  to  whom  they  are  then  opened  ;  and  when  opened, 
there  appear  dusky  and  as  it  were  sooty  caverns,  tending  ob- 
liquely downward  to  the  deep,  where  again  there  are  more  doors. 
Through  these  caverns  exhale  noisome  and  fetid  stenches,  which 
good  spirits  flee  from,  because  they  have  an  aversion  to  them,  but 
which  evil  spirits  draw  near  to,  because  they  are  delightful  to 
them  ;  for  as  ever}'  one  in  the  world  is  delighted  with  his  own 
evil,  so  after  death  he  is  delighted  with  the  stench  to  which  his 
evil  corresponds.  Such  persons  may  be  compared,  in  this  re- 
spect, to  rapacious  birds  and  beasts,  as  ravens,  wolves,  and  swine, 
which  fly  and  run  to  carrion  and  dunghills  when  they  scent  their 
stench.  I  once  heard  a  certain  spirit  utter  a  loud  cry,  as  if  from 
inward  torture,  on  being  struck  by  the  breath  exhaled  from  hea- 
ven ;  and  I  saw  the  same  spirit  serene  and  joyful  when  struck  by 
the  breath  exhaled  from  hell. 

430.  There  are  two  gates  also  with  every  man,  one  of  which 
opens  toward  hell,  and  is  open  to  the  evils  and  falses  thence  pro- 
ceeding ;  the  other  opens  toward  heaven,  and  is  open  to  the 
goods  and  truths  thence  proceeding.  The  gate  of  hell  is  open  to 
those  who  are  in  evil  and  thence  in  falsity,  and  only  through 
clefts  from  above  a  few  rays  of  light  flow-in  from  heaven, 
whereby  the  man  is  able  to  think,  reason,  and  talk  ;  but  the  gate 
of  heaven  is  open  to  those  who  are  in  good  and  thence  in  truth. 
For  there  are  two  ways  which  lead  to  man's  rational  mind  ;  a 
superior  or  internal  way,  through  which  good  and  truth  from 
the  Lord  enter,  and  an  inferior  or  external  way,  through  which 
evil  and  falsity  steal  in  from  hell.    The  rational  mind  itself  is  in 


HBA  VEN  AND  HELL. 


289 


the  middle  toward  which  the  ways  lead ;  therefore  in  the  degree 
that  light  from  heaven  is  admitted,  man  is  rational,  but  in  die  de- 
gree that  it  is  not  admitted,  he  is  not  rational,  however  the  case 
may  appear  to  himself.  These  observations  are  made,  in  order 
that  it  may  also  be  known  what  is  the  correspondence  of  man 
with  heaven  and  with  hell.  His  rational  mind,  during  the  time 
of  its  formation,  corresponds  to  the  world  of  spirits  ;  whatever 
is  above  it  corresponds  to  heaven,  and  whatever  is  beneath  it,  to 
hell.  The  parts  above  it  are  opened,  and  those  beneath  it  are 
shut,  against  the  influx  of  evil  and  falsity  with  those  who  are  be- 
ing prepared  for  heaven  ;  but  the  parts  beneath  it  are  opened, 
and  those  above  it  are  shut,  against  the  influx  of  goodness  and 
truth  with  those  who  are  being  prepared  for  hell.  Hence  the 
latter  cannot  look  otherwise  than  beneath  them,  that  is,  toward 
hell ;  and  the  former  cannot  look  otherwise  than  above  them,  that 
is,  toward  heaven.  To  look  above  themselves,  is  to  look  to  the 
Lord,  because  He  is  the  common  centre  toward  which  all  things 
of  heaven  look  ;  but  to  look  beneath  themselves  is  to  look  back 
from  the  Lord  to  the  opposite  centre,  toward  which  all  things  of 
hell  look  and  tend,  (see  above,  n.  123  and  124). 

431.  Wherever  spirits  are  mentioned  in  the  preceding  pages, 
those  who  are  in  the  world  of  spirits  are  meant ;  and  by  angels, 
those  who  are  in  heaven. 


EVERY  MAN  IS  A  SPIRIT  AS  TO  HIS  INTERIORS. 

432.  Whoever  duly  considers  the  subject,  may  know  that  the 
body  does  not  think,  because  it  is  material ;  but  that  the  soul 
does  think,  because  it  is  spiritual.  The  soul  of  man,  about  the 
immortality  of  which  so  many  have  written,  is  his  spirit ;  for  this 
is  immortal  as  to  all  that  pertains  to  it.  It  is  this  also  which 
thinks  in  the  body,  for  it  is  spiritual;  and  what  is  spiritual  re- 
ceives what  is  spiritual,  and  lives  spiritually,  which  is  to  think 
and  to  will.  All  the  rational  life,  therefore,  which  appears  in 
37  n 


290 


HEA  VEN  AND  HELL. 


the  body,  belongs  to  the  spirit,  and  nothing  of  it  to  the  body ;  for 
the  body,  as  was  said  above,  is  material ;  and  materiality,  which 
is  proper  to  the  body,  is  added,  and  almost  as  it  were  ad- 
joined, to  the  spirit,  in  order  that  the  spirit  of  man  may  live  and 
perform  uses  in  the  natural  world,  whereof  all  things  are  mate- 
rial, and  in  themselves  void  of  life.  And  since  what  is  material 
does  not  live,  but  only  what  is  spiritual,  it  may  be  evident  that 
whatever  lives  in  man  is  his  spirit,  and  that  the  body  only  serves 
it,  as  an  instrument  is  subservient  to  a  living  moving  force.  It 
is  said,  indeed,  of  an  instrument,  that  it  acts,  moves,  or  strikes  ; 
but  to  believe  that  these  acts  are  those  of  the  instrument,  and  not 
of  him  who  acts,  moves,  or  strikes  by  means  of  it,  is  a  fallacy. 

433.  Since  everything  that  lives  in  the  body,  and  from  life  acts 
and  feels,  belongs  exclusively  to  the  spirit,  and  nothing  of  it  to 
the  body,  it  follows  that  the  spirit  is  the  real  man  ;  or,  what  is 
similar,  that  man  considered  in  himself  is  a  spirit,  and  that  the 
spirit  is  also  in  a  form  similar  to  that  of  the  body  ;  for  whatever 
lives  and  feels  in  man  belongs  to  his  spirit, — and  everything  in 
him,  from  his  head  to  the  sole  of  his  foot,  lives  and  feels.  Hence 
it  is,  that  when  the  body  is  separated  from  its  spirit,  which  is 
called  dying,  the  man  still  continues  a  man,  and  lives.  I  have 
heard  from  heaven  that  some  who  die,  when  the)'  are  lying 
upon  the  bier,  before  they  are  resuscitated,  think  even  in  their 
cold  body;  nor  do  they  know  otherwise  than  that  they  still  live, 
except  that  they  are  unable  to  move  a  single  material  particle 
belonging  to  the  body. 

434.  Man  cannot  think  and  will,  unless  there  be  a  subject 
which  is  a  substance,  from  which  and  in  which  he  may  think 
and  will.  Whatever  is  supposed  to  exist  without  a  substantial 
subject,  is  nothing.  This  may  be  known  from  the  fact  that  man 
cannot  see  without  an  organ  which  is  the  subject  of  his  sight, 
nor  hear  without  an  organ  which  is  the  subject  of  his  hearing. 
Sight  and  hearing  are  nothing  without  these,  nor  can  they  exist, 
[t  is  the  same  also  with  thought,  which  is  internal  sight ;  and 
with  perception,  which  is  internal  hearing:  unless  these  existed 
in  and  from  substances,  which  are  organic  forms  that  are  the 
subjects  of  those  faculties,  they  could  not  exist  at  all.  From 
these  considerations  it  may  be  manifest  that  the  sprit  of  man  is 


HEA  VEN  AND  HELL. 


291 


in  a  form  as  well  as  his  body,  and  that  its  form  is  the  human  ; 
and  that  it  enjoys  sensories  and  senses  when  separated  from 
the  body,  just  the  same  as  when  it  was  in  it ;  and  that  all  of 
the  life  of  die  eye,  and  all  of  the  life  of  the  ear,  in  a  word,  all 
of  the  sensitive  life  that  man  enjoys,  belongs  not  to  his  body, 
but  to  his  spirit;  for  his  spirit  dwells  in  them,  and  in  every  minutest 
part  thereof.  Hence  it  is  that  spirits  see,  hear,  and  feel,  the 
same  as  men  ;  but  after  separation  from  the  body,  not  in  the 
natural  world,  but  in  the  spiritual.  The  natural  senst.tion  which 
the  spirit  had  when  it  was  in  the  body,  was  by  means  of  the 
material  which  was  adjoined  to  it ;  but  even  then  it  enjoyed 
Spiritual  sensation  at  the  same  time,  by  thinking  and  willing. 

435.  These  observations  are  made  in  order  that  the  rational 
man  may  be  convinced,  that  man,  in  himself  considered,  is  a 
spirit,  and  that  the  corporeal  frame  adjoined  to  him  for  the  sake 
of  performing  functions  in  the  natural  and  material  world,  is 
not  the  man,  but  only  an  instrument  for  the  use  of  his  spirit. 
But  confirmations  from  experience  are  preferable,  because  the 
deductions  of  reason  are  not  comprehended  by  many,  and  be- 
cause they  who  have  confirmed  themselves  in  the  contrary  opin- 
ion, turn  tiiem  into  matters  of  doubt  by  reasonings  drawn  from 
the  fallacies  of  the  senses.  It  is  usual  for  those  who  have  con- 
firmed themselves  in  the  contrary  opinion,  to  think  that  beasts 
live  and  feel  the  same  as  man,  and  thus  that  they,  too,  have  a 
spiritual  nature  like  that  of  man  ;  and  yet  that  dies  with  the 
body.  But  the  spiritual  of  beasts  is  not  the  same  as  the  spiritual 
of  man.  For  man  has  (and  beasts  have  not)  an  inmost,  into 
which  the  Divine  flows,  and  thereby  elevates  man  to,  and 
conjoins  him  with,  Himself.  Hence  man,  above  the  beasts,  is 
able  to  think  of  God,  and  of  the  divine  things  which  belong  to 
heaven  and  the  church,  and  to  love  God  from  and  in  those 
things,  and  thus  be  conjoined  to  Him  ;  and  whatever  is  capable 
of  being  conjoined  to  the  Divine,  cannot  be  dissipated,  but  what- 
ever is  incapable  of  such  conjunction,  is  dissipated.  The  inmost, 
w  hich  man  has  above  beasts,  was  treated  of  above,  n.  39  ;  and  it 
is  here  repeated,  because  it  is  important  that  the  fallacies  thence 
conceived  \i.  e.  through  ignorance  of  the  difference  between  man 
and  beast!  be  dissipated  ;  and  these  fallacies  prevail  with  many, 


202 


HEA  VEN  AND  HELL. 


who,  from  a  deficiency  of  knowledges,  and  a  contracted  under- 
standing, are  incapable  of  forming  rational  conclusions  on  such 
subjects.  The  words  in  the  passage  referred  to,  are  these :  "  [ 
will  relate  a  certain  arcanum  concerning  the  angels  of  the  three 
heavens,  which  has  never  before  entered  the  mind  of  any  one, 
because  no  one  has  hitherto  understood  the  subject  of  degrees. 
The  arcanum  is  this :  that  with  every  angel,  and  also  with  every 
man,  there  is  an  inmost  or  supreme  degree,  or  an  inmost  or  su- 
preme something,  into  which  the  Divine  of  the  Lord  first  or 
proximately  flows,  and  from  which  it  arranges  the  other  interior 
things  which  succeed  according  to  the  degrees  of  order  with  the 
angel  or  man.  This  inmost  or  supreme  [region]  may  be  called 
the  Lord's  entrance  to  angels  and  men,  and  His  veriest  dwelling- 
place  with  them.  By  virtue  of  this  supreme  or  inmost,  man  is 
man,  and  is  distinguished  from  brute  animals ;  for  these  do  not 
possess  it.  Hence  it  is  that  man,  different  from  animals,  can,  as 
to  all  the  interiors  of  his  rational  and  natural  minds  {mentis  et 
animi  ejus)  be  elevated  by  the  Lord  to  Himself,  can  believe  in 
Him,  be  affected  with  love  toward  Him,  and  thus  see  Him  ;  and 
that  he  can  receive  intelligence  and  wisdom,  and  converse  in  a 
rational  manner.  It  is  for  this  reason  also  that  he  lives  forever. 
But  what  is  disposed  and  provided  by  the  Lord  in  this  inmost 
[region],  does  not  come  manifestly  to  the  perception  of  any 
angel,  because  it  is  above  his  thought,  and  transcends  his  wis- 
dom." 

436.  That  man  is  a  spirit  as  to  his  interiors,  has  been  taught 
me  by  much  experience,  which,  were  I  to  adduce  the  whole  of 
it,  would  fill  volumes, — to  use  a  common  saying.  I  have  con- 
versed with  spirits  as  a  spirit,  and  I  have  conversed  with  them  as 
a  man  in  the  body.  And  when  I  conversed  with  them  as  a 
spirit,  they  knew  no  otherwise  than  that  I  myself  was  a  spirit, 
and  in  the  human  form  as  they  were.  Thus  my  interiors  appeared 
to  them  ;  for  when  I  conversed  with  them  as  a  spirit,  my  material 
body  did  not  appear. 

437.  That  man  is  a  spirit  as  to  his  interiors,  may  appear  from 
the  fact,  that  after  his  separation  from  the  body,  which  takes 
place  at  death,  he  still  lives  a  man  as  before.  That  I  might  be 
confirmed  in  this,  I  have  been  permitted  to  converse  with  almost 


HE  A  VEN  AND  HELL. 


293 


all  whom  I  ever  knew  when  they  lived  in  the  body  ;  with  some 
for  hours,  with  others  for  weeks  and  months,  and  with  others  for 
years,  and  this  chiefly  in  order  that  I  might  be  sure  of  it,  and 
bear  testimony  to  its  truth. 

438.  I  may  add  to  what  has  already  been  said,  that  every  man, 
as  to  his  spirit,  is  in  society  with  spirits  even  while  he  lives  n 
the  body,  although  he  does  not  know  it.  By  them  as  mediums  a 
good  mar.  is  in  some  angelic  society,  and  an  evil  man  in  some 
infernal  society  ;  and  after  death  he  comes  into  the  same  society. 
This  has  been  often  told  and  shown  to  those,  who  after  death 
have  come  among  spirits.  The  man  does  not,  indeed,  appear  as 
a  spirit  in  that  society  while  he  lives  in  the  world,  because  he 
then  thinks  naturally ;  but  those  who  think  abstractedly  from  the 
body  sometimes  appear  in  their  own  society,  because  they  are 
then  in  the  spirit.  And  when  they  appear,  they  are  easily  dis- 
tinguished from  the  spirits  who  are  there,  for  they  walk  about 
in  a  state  of  meditation,  say  nothing,  and  pay  no  attention  to 
others,  acting  as  if  they  did  not  see  them  ;  and  as  soon  as  any 
spirit  addresses  them,  they  vanish. 

439.  To  elucidate  the  truth  that  man  is  a  spirit  as  to  his  inte- 
riors, I  will  relate  from  experience  what  it  is  to  be  withdrawn 
from  the  body,  and  what  it  is  to  be  carried  of  the  spirit  to 
another  place. 

440.  In  regard  to  the  first,  that  is,  being  withdrawn  from  the 
body,  it  occurs  thus :  The  man  is  brought  into  a  certain  state, 
midway  between  sleeping  and  waking  ;  and  when  in  this  state, 
he  cannot  know  but  that  he  is  perfectly  awake.  All  his  senses 
are  as  thoroughly  awake  as  in  the  highest  state  of  bodily  wake- 
fulness, the  sight  as  well  as  the  hearing,  and  what  is  wonderful, 
the  touch,  which  is  then  more  exquisite  than  it  ever  can  be  when 
the  body  is  awake.  In  this  state  also,  spirits  and  angels  are  seen 
in  all  the  reality  of  life  ;  they  are  likewise  heard,  and  what  is 
wonderful,  they  are  touched,  scarcely  anything  of  the  body  then 
intervening.  This  is  the  state  which  is  called  being  absent  from 
the  body,  and  not  knowing  -whether  one  is  in  the  body  or  out  of 
the  body.*    I  have  been  let  into  this  state  only  three  or  four 


[As  in  the  case  of  the  Apostle  Paul,  2  Cor.  xii.  2,  3. — Tr.] 


HE  A  VEN  AND  HELL. 


times,  merely  that  I  might  know  what  it  is,  and  at  the  same  time 
be  convinced  that  spirits  and  angels  enjoy  every  sense,  and  man 
also,  as  to  his  spirit,  when  he  is  withdrawn  from  the  body. 

441.  As  to  the  other, — being  carried  of  the  spirit  to  another 
place, — I  have  been  shown  by  living  experience  what  that  is,  and 
the  manner  in  which  it  occurs  ;  but  this  only  two  or  three  times. 
I  will  adduce  a  single  instance.  Walking  along  the  streets  of  a 
city,  and  through  fields,  conversing  also  with  spirits  at  the  same 
time,  I  knew  no  otherwise  than  that  I  was  awake,  and  seeing  as 
at  other  times.  Thus  I  walked  on  without  mistaking  the  way, 
being  in  vision  meanwhile,  seeing  groves,  rivers,  palaces,  houses, 
men,  and  various  other  objects.  But  after  walking  thus  for  some 
hours,  I  suddenly  returned  into  my  bodily  sight,  and  discovered 
that  I  was  in  another  place.  I  was  greatly  astonished  at  this, 
and  perceived  that  I  had  been  in  a  state  like  that  experienced  by 
those,  of  whom  it  is  said,  that  they  were  carried  by  the  spirit  to 
another  place;*  for  while  it  continues,  the  distance  is  not 
thought  of,  even  though  it  were  many  miles  ;  neither  is  time  at- 
tended to,  though  it  were  many  hours  or  days ;  nor  is  there  any 
consciousness  of  fatigue ;  the  person  is  also  led  unerringly, 
through  ways  whereof  he  is  ignorant,  even  to  the  place  of  his 
destination. 

442.  But  these  two  states  of  man,  which  are  states  appertaining 
to  him  when  he  is  in  his  interiors,  or  what  is  the  same,  when  he 
is  in  the  spirit,  are  extraordinary,  and  were  shown  to  me  only 
that  I  might  understand  their  nature,  their  existence  being  known 
within  the  church.  But  to  converse  with  spirits,  and  to  be  with 
them  as  one  of  their  number,  has  been  granted  me  even  in  full 
wakefulness  of  the  body,  and  this  now  for  many  years. 

443.  That  man  as  to  his  interiors  is  a  spirit,  may  be  further 
confirmed  from  what  was  said  above,  (n.  311  to  317)?  where  it 
was  shown  that  heaven  and  hell  are  from  the  human  race. 

444.  By  man's  being  a  spirit  as  to  his  interiors,  is  meant  as  to 
those  things  which  belong  to  his  thought  and  will,  since  these  are 
the  interiors  themselves  which  cause  him  to  be  man,  and  such  a 
man  as  he  is  in  respect  to  these. 

*  [As  happened  to  Philip,  (Acts  viii.  39) ;  and  often  to  the  prophets, 
(l  Kings  xviii.  12;  2  Kings  ii.  16.) — Tk.J 


HE  A  VEN  AND  HELL. 


295 


THE  RESUSCITATION  OF  MAN  FROM  THE  DEAD,  AND  HIS 
ENTRANCE  INTO  ETERNAL  LIFE. 

445.  When  the  body  is  no  longer  capable  of  performing  its 
functions  in  the  natural  world,  corresponding  to  the  thoughts  and 
affections  of  its  spirit  which  are  from  the  spiritual  world,  then  a 
man  is  said  to  die.  This  occurs  when  the  respiratory  motions  of 
the  lungs  and  the  systolic  motions  of  the  heart  cease.  But  still 
the  man  does  not  die,  but  is  only  separated  from  the  corporeal 
part,  which  was  of  use  to  him  in  the  world ;  for  the  man  him- 
self lives.  It  is  said  that  the  man  himself  lives,  because  man  is 
not  man  by  virtue  of  the  body,  but  by  virtue  of  the  spirit ;  since 
it  is  the  spirit  in  man  which  thinks,  and  thought  together  with 
affection  makes  the  man.  Hence  it  is  evident  that  when  man 
dies,  he  only  passes  from  one  world  into  another.  Hence  it  is 
that  death,  in  the  internal  sense  of  the  Word,  signifies  resurrec- 
tion and  continuation  of  life.1 

446.  The  inmost  communication  of  the  spirit  is  with  the  res- 
piration, and  with  the  motion  of  the  heart ;  its  thought  with  the  res 
piration,  and  affection  which  is  of  love,  with  the  heart.2  When 
therefore  these  two  motions  cease,  the  separation  of  the  spirit 
from  the  body  takes  place  immediately.  These  two  motions, — 
the  respiratory  motion  of  the  lungs  and  the  systolic  motion  of  the 
heart, — are  the  very  bonds,  on  the  sundering  of  which  the  spirit 
is  left  to  itself ;  and  the  body,  being  then  without  the  life  of  its 
spirit,  grows  cold  and  putrefies.  The  inmost  communication  of 
the  spirit  of  man  is  with  the  respiration  and  the  heart,  because 

1  That  death,  in  the  Word,  signifies  resurrection,  because,  when  man 
dies,  his  life  is  still  continued,  n.  3498,  3505,  4618,  4621,  6036,  6222. 

9  That  the  heart  corresponds  to  the  will,  thus  likewise  to  the  affection 
which  is  of  love ;  and  that  the  respiration  of  the  lungs  corresponds  to  the 
understanding,  thus  to  thought,  3888.  That  hence  the  heart,  in  the  Word, 
signifies  the  will  and  love,  n.  7542,  9050,  10336;  and  that  the  soul  signifies 
understanding,  faith,  and  truth.  Hence  from  the  soul  and  from  the  heart 
signifies  from  the  understanding,  faith,  and  truth;  and  from  the  will,  de- 
notes from  the  love,  and  good,  n.  2930,  9050.  Concerning  the  correspon- 
dence of  the  heart  and  lungs  with  the  Grand  Man  or  heaven,  n.  3SS3  to  3S96. 


296 


HEA  VEN  AND  HELL. 


all  the  vital  motions  depend  upon  those  two,  not  only  in  the  body 
generally,  but  also  in  every  part  of  it.1 

447.  The  spirit  of  man,  after  the  separation,  remains  a  little 
while  in  die  body,  but  not  after  the  motion  of  the  heart  has  en- 
tirely ceased.  This  takes  place  sooner  or  later,  according  to  the 
nature  of  the  disease  of  which  the  man  dies ;  for  in  some  cases 
the  motion  of  the  heart  continues  a  long  time,  while  in  others  it 
quickly  ceases.  As  soon  as  this  motion  ceases,  the  man  is  resus- 
citated ;  but  this  is  done  by  the  Lord  alone.  By  resuscitation  is 
meant  the  drawing  forth  of  the  spirit  from  the  body,  and  its  in- 
troduction into  the  spiritual  world,  which  is  commonly  called 
resurrection.  The  spirit  of  man  is  not  separated  from  the  body 
until  the  motion  of  the  heart  has  ceased,  because  the  heart  corre- 
sponds to  the  affection  which  is  of  love,  and  love  is  the  very  life 
of  man  ;  for  every  one  has  vital  heat  from  love.2  Wherefore  so 
long  as  this  union  continues  [/.  e.  the  union  between  the  body 
and  the  spirit],  correspondence  is  maintained,  and  thence  the 
life  of  the  spirit  in  the  body. 

44S.  How  resuscitation  is  effected,  has  not  only  been  told  me, 
but  also  shown  by  living  experience.  I  was  myself  the  subject  of 
that  experience,  in  order  that  I  might  fully  comprehend  the  process. 

449.  I  was  brought  into  a  state  of  insensibility  as  to  the  bodily 
senses,  thus  nearly  into  the  state  of  dying  persons,  while  yet  the 
interior  life  and  the  faculty  of  thought  remained  entire,  so  that  I 
could  perceive  and  retain  in  memory  the  things  which  transpired, 
and  which  happen  to  those  who  are  being  raised  up  from  the 
dead.  I  perceived  that  the  respiration  of  the  body  was  almost 
taken  away,  while  the  interior  respiration,  which  is  that  of  the 
spirit,  remained  conjoined  with  a  gentle  and  tacit  respiration  of 
the  body.  There  was  then  opened,  in  the  first  place,  a  commu- 
nication as  to  the  pulse  of  the  heart  with  the  celestial  kingdom, 

1  That  the  pulse  of  the  heart  and  the  respiration  of  the  lungs  prevail  in 
the  body  throughout,  and  flow  mutually  into  every  part,  n.  3SS7,  3SSg, 
3S90. 

"  That  love  is  the  esse  of  the  life  of  man,  n.  5002.  That  love  is  spirit- 
ual heat,  and  thence  the  essential  vital  principle  of  man,  n.  15S9,  .2146, 
333S,  4906,  70S1  to  70S6,  9954,  10740.  That  affection  is  the  continuous 
principle  of  love,  n.  3938. 


HE  A  VEN  AND  HELL. 


297 


since  that  kingdom  corresponds  to  the  heart  with  man.1  Angels 
from  that  kingdom  were  also  visible ;  some  were  at  a  distance, 
and  two  were  seated  near  my  head.  Thereby  all  affection 
proper  to  myself  was  taken  away,  but  thought  and  perception 
still  remained.  I  was  in  this  state  for  some  hours.  The  spirits 
who  were  around  me  then  withdrew,  supposing  that  I  was 
dead.  There  was  also  perceived  an  aromatic  odor,  like  that 
of  an  embalmed  corpse  ;  for  when  celestial  angels  are  present, 
the  effluvium  from  the  corpse  is  perceived  as  a  fragrant  perfume. 
When  spirits  perceive  this,  they  are  unable  to  approach.  By 
this  means,  also,  evil  spirits  are  prevented  from  coming  near  the 
spirit  of  man,  when  he  is  first  introduced  into  eternal  life.  The 
angels  who  were  seated  near  my  head  were  silent,  only  commu- 
nicating their  thoughts  with  mine  ;  and  when  these  are  received, 
they  know  that  the  spirit  of  man  is  in  a  state  capable  of  being 
drawn  forth  from  the  body.  The  communication  of  their 
thoughts  was  effected  by  looking  into  my  face,  for  in  this  way 
are  such  communications  made  in  heaven.  Because  thought  and 
perception  remained  with  me,  in  order  that  I  might  learn  and 
remember  how  resuscitation  takes  place,  I  perceived  that  those 
angels  first  inquired  what  my  thought  was,  whether  :.t  was  sim- 
ilar to  that  of  dying  persons,  which  is  usually  about  eternal  life  ; 
and  that  they  wished  to  keep  my  mind  in  that  thought.  It  was 
told  me  afterward,  that  the  spirit  of  man  is  held  in  the  last 
thought  which  he  has  when  expiring,  until  he  returns  to  the 
thoughts  which  proceed  from  the  general  or  ruling  affection  that 
belonged  to  him  in  the  world.  It  was  given  me  particularly  to 
perceive,  and  also  to  feel,  that  there  was  a  drawing,  and  as  it 
were  a  pulling  out,  of  the  interiors  of  my  mind,  thus  of  my 
spirit,  from  the  body ;  and  I  was  told  that  this  is  from  the  Lord, 
and  that  the  resurrection  is  effected  in  this  way. 

450.  The  celestial  angels  who  attend  upon  a  resuscitated  per 
son,  do  not  leave  him,  because  they  love  every  one  ;  but  if  the 
spirit  be  of  such  a  character  that  he  can  no  longer  continue  in 
the  company  of  celestial  angels,  he  desires  to  depart  from  them. 
When  this  occurs,  angels  from  the  Lord's  spiritual  kingdom 


'  That  the  heart  corresponds  to  the  Lord's  celestial  kingdom,    nd  the 
lungs  to  His  spiritual  kingdom,  n.  3635,  38S6,  3SS7. 
38  N* 


298 


HEA  VEN  AND  HELL. 


come  to  him,  and  give  him  the  use  of  light ;  for  before,  he  saw 
nothing,  but  only  thought.  I  was  also  shown  how  this  is  done. 
Those  angels  seemed,  as  it  were,  to  roll  off'  the  coat  of  the  left 
eye  toward  the  septum  of  the  nose,  that  the  eye  might  be  opened, 
and  sight  be  given.  This  is  merely  an  appearance,  but  the  spirit 
perceives  it  as  a  reality.  When  the  coat  of  the  eye  seems  to 
have  been  i-olled  off,  something  lucid  but  indistinct  appears,  like 
what  is  seen  through  the  eyelids  on  first  awaking  from  sleep 
This  obscure  light  seemed  to  me  of  a  sky-blue  color ;  but  I  was 
afterward  told  that  the  color  varies  with  different  persons.  After 
this,  there  is  a  sensation  as  if  something  were  gently  rolled  off 
from  the  face,  and  this  is  succeeded  by  a  state  of  spiritual 
thought.  This  rolling  off  from  the  face  is  also  an  appearance, 
whereby  is  represented  the  change  from  a  state  of  natural  to 
one  of  spiritual  thought.  The  angels  are  extremely  careful  to 
suppress  any  idea  in  the  resuscitated  person,  which  does  not  savor 
of  love.  They  then  tell  him  that  he  is  a  spirit.  After  the  spir- 
itual angels  have  given  the  use  of  light  to  the  new  spirit,  they  per- 
form for  him  all  the  kind  offices  which  he  can  ever  desire  in  that 
state,  and  instruct  him  concerning  the  things  of  another  life,  so  far 
as  he  is  able  to  comprehend  them.  But  if  he  is  not  willing  to  re- 
ceive instruction,  then  he  wishes  to  be  separated  from  their  com- 
pany. But  still  the  angels  do  not  leave  him,  but  he  dissociates 
himself  from  them  ;  for  the  angels  love  every  one,  and  desire 
nothing  more  than  to  perform  kind  offices,  to  instruct,  and  lead 
to  heaven.  In  this  consists  their  chief  delight.  When  the  spirit 
thus  dissociates  himself,  he  is  received  by  good  spirits,  who  also 
render  him  all  kind  offices  while  he  continues  with  them.  But 
if  his  life  in  the  world  had  been  such  that  he  could  not  endure 
the  society  of  the  good,  he  then  wishes  to  leave  them  also  ;  and 
these  changes  continue,  until  at  length  he  associates  himself  with 
spirits  who  are  in  perfect  agreement  with  his  life  in  the  world. 
With  them  he  finds  his  life;  and,  strange  to  say,  he  then  leads  a 
similar  life  to  what  he  had  led  in  the  world. 

451.  But  this  commencing  state  of  man's  life  after  death  con- 
tinues only  a  few  days.  How  he  is  afterward  led  from  one  state 
to  another,  and  at  last  cither  into  heaven  or  hell,  will  be  told  in 
what  follows.    This,  too,  I  have  learned  from  much  experience. 


HEA  VEN  AND  HELL. 


452.  I  have  conversed  with  some  on  the  third  day  after  their 
decease,  when  the  process  described  above,  (n.  449,  450),  was 
completed.  Three  of  these  had  been  known  to  me  in  the  world, 
ami  I  told  them  that  preparations  were  now  being  made  for  the 
burial  of  their  bodies.  I  said  "  for  their  burial ;"  on  hearing  which, 
they  were  struck  with  a  sort  of  amazement,  saying  that  they  were 
alive,  but  that  they  buried  only  that  which  had  served  them 
in  the  world.  They  afterward  wondered  exceedingly  that,  dur- 
ing their  life  in  the  body,  they  did  not  believe  in  such  a  life  after 
death,  and  especially  that  the  same  unbelief  prevailed  almost 
universally  within  the  church.  They  who,  while  in  the  world, 
did  not  believe  in  any  life  of  the  soul  after  the  death  of  the  body, 
are  very  much  ashamed  when  they  find  themselves  alive.  But 
they  who  had  confirmed  themselves  in  such  unbelief,  are  conso- 
ciated  with  their  like,  and  separated  from  those  who  had  believed 
in  man's  immortality.  Such  sceptics  are,  for  the  most  part, 
bound  to  some  infernal  society,  because  they  have  also  denied  a  Di- 
vine, and  despised  the  truths  of  the  church  :  for  so  far  as  any  one 
confirms  himself  against  the  everlasting  life  of  his  soul,  he  con- 
firms himself  also  against  the  things  which  belong  to  heaven  and 
the  church. 


MAN  AFTER  DEATH  IS  IN  A  PERFECT  HUMAN  FORM. 

453.  That  the  form  of  man's  spirit  is  the  human  form,  or  that 
the  spirit  is  a  man  even  as  to  its  form,  is  evident  from  what  has 
been  shown  in  several  of  the  foregoing  chapters,  especially  in  those 
where  it  was  shown  that  every  angel  is  in  a  perfect  human  form, 
(n.  73  to  77)  ;  that  every  man  is  a  spirit  as  to  his  interiors,  (n. 
432  to  444)  ;  and  that  the  angels  in  heaven  are  from  the  human 
race,  (n.  311  to  317).  This  may  be  seen  still  more  clearly  from 
the  consideration,  that  man  is  man  by  virtue  of  his  spirit,  and 
not  by  virtue  of  his  body ;  and  that  the  corporeal  form  is  added 
to  the  spirit  according  to  the  form  thereof,  and  not  the  reverse ; 
for  the  spirit  is  clothed  with  a  body  according  to  its  own  form 


HEA  YEN  AND  HELL. 


Wherefore  the  spirit  of  man  acts  upon  every  part  of  the  body, 
even  the  most  minute,  insomuch  that  the  part  which  is  not  acted 
upon  by  the  spirit,  or  in  which  the  spirit  is  not  active,  does  not 
live.  This  every  one  may  know  from  this  single  consideration, 
that  thought  and  will  actuate  all  parts  of  the  body,  both  in  gene- 
ral and  in  particular,  so  absolutely  that  every  part  responds  to 
their  be.iests  ;  and  whatever  does  not  respond,  is  no  part  of  the 
body,  and  is  also  cast  out  as  a  thing  void  of  any  living  principle. 
Thought  and  will  belong  to  the  spirit  of  man,  and  not  to  the 
body.  Although  the  spirit  is  in  the  human  form,  it  does  not  ap- 
pear to  man  after  its  separation  from  the  body,  nor  is  it  seen  in 
another  man  while  living  in  the  world,  because  the  eye, — the  or- 
gan of  bodily  sight,  so  far  as  concerns  its  seeing  in  the  world, — 
is  material ;  and  what  is  material  sees  nothing  but  what  is  mate- 
rial, but  what  is  spiritual  sees  what  is  spiritual ;  wherefore,  when 
the  material  of  the  eye  is  veiled,  and  deprived  of  its  co-operation 
with  the  spiritual,  spirits  appear  in  their  own  form,  which  is  the 
human, —  not  only  spirits  who  are  in  the  spiritual  world,  but  also 
the  spirit  that  is  in  another  while  he  is  yet  in  his  body. 

454.  The  form  of  the  spirit  is  human,  because  man  as  to  his 
spirit  was  created  according  to  the  form  of  heaven  :  for  all  things 
belonging  to  heaven  and  to  its  order,  are  collated  into  those  which 
appertain  to  the  mind  of  man  ;'  and  hence  he  has  the  faculty  of 
receiving  intelligence  and  wisdom.  Whether  we  say  the  faculty 
of  receiving  intelligence  and  wisdom,  or  the  faculty  of  receiving 
heaven,  it  is  the  same,  as  may  appear  from  what  was  shown  con- 
cerning the  light  and  heat  of  heaven,  n.  126  to  140;  concerning 
the  form  of  heaven,  n.  200  to  212  ;  concerning  the  wisdom  of  the 
angels,  n.  265  to  275  ;  and  in  the  chapter,  that  heaven  as  to  its 
form,  both  in  the  whole  and  in  part,  resembles  one  man,  n.  59  to 
77  ;  and  this  from  the  Divine  Human  of  the  Lord,  from  which 
heaven  and  its  form  are  derived. 

455.  A  rational  man  can  understand  the  statements  here  ad- 

1  That  man  is  the  being  into  whom  are  collated  all  things  of  divine 
order,  and  that  from  creation  he  is  divine  order  in  form,  n.  4219,  4220,  4223, 
4523,4524,  51 14,  5368,  6013,  6057.  6605,  6626.  9706.  10156,  10472.  That 
man  appears  perfect  and  beautiful  in  the  other  life  in  proportion  ts  he 
lives  according  to  divine  order,  n.  4S39,  6605,  6626. 


HEA  VEN  AND  HELL. 


301 


vanced,  for  he  can  view  things  from  a  chain  of  causes,  and  from 
truths  in  their  order ;  but  a  man  who  is  not  rational,  will  not  un 
derstand  them.  There  are  several  reasons  for  this,  the  chief  of 
which  is,  that  he  does  not  wish  to  understand  them,  because  they 
are  contrary  to  his  falses  which  he  has  made  his  truths  ;  and  he 
who,  on  this  account,  does  not  wish  to  understand,  has  closed  his 
rational  faculty  against  the  influx  from  heaven  ;  which,  neverthe- 
less, may  still  be  opened,  provided  the  will  does  not  resist;  (see 
above,  n.  424).  That  man  can  understand  truths,  and  be  ra- 
tional, if  he  is  only  willing,  has  been  proved  to  me  by  much  ex- 
perience. I  have  often  seen  evil  spirits,  who  had  become  irra- 
tional in  the  world  by  denying  the  Divine  and  the  truths  of  the 
church,  and  who  had  confirmed  themselves  in  such  denial,  turned 
by  a  divine  power  toward  spirits  who  were  in  the  light  of  truth  ; 
and  then  they  comprehended  like  the  angels  all  the  truths  which 
they  had  before  denied,  confessing  that  they  were  truths,  and  also 
that  they  comprehended  them  all ;  but  the  moment  they  relapsed 
into  themselves,  and  were  turned  to  the  love  appertaining  to  their 
will,  they  comprehended  nothing,  and  affirmed  what  was  directly 
the  opposite.  I  have  also  heard  infernal  spirits  say,  that  they  know 
and  perceive  that  what  they  do  is  evil,  and  that  what  they  think 
is  false  ;  but  that  they  cannot  resist  the  delight  of  their  love,  thus 
their  will,  which  leads  their  thoughts  to  see  evil  as  good,  and  the 
false  as  truth.  Thus  it  was  made  plain,  that  they  who  are  in 
falses  derived  from  evil  might  understand,  and  therefore  be  ra- 
tional, but  that  they  were  not  willing ;  and  that  the  reason  why 
they  were  not  willing,  was  because  they  loved  falses  rather  than 
truths,  since  falses  agreed  with  the  evils  in  which  they  were. 
To  love  and  to  will  are  the  same  thing ;  for  what  a  man  wills  he 
loves,  and  what  he  loves  he  wills.  Since  the  state  of  men 
is  such  that  they  can  understand  t«uths  if  they  only  desire 
to  understand  them,  I  am  permitted  to  confirm  the  spiritual 
truths  of  heaven  and  the  church  even  by  rational  considerations ; 
and  this  in  order  that  the  falses,  which  have  closed  the  rational 
with  many,  may  be  dispersed  by  the  conclusions  of  reason,  and 
that  thus,  perchance,  their  mental  eye  may  in  some  measure  be 
opened.  For  such  confirmations  of  spiritual  truth  are  allowed  to 
all  who  are  principled  in  truths.    Who  could  ever  understand 


302 


HEA  VEN  AND  HELL. 


the  Word  from  its  literal  sense,  unless  he  saw  the  truths  which 
it  contains  from  an  enlightened  rational  faculty  ?  Whence,  other- 
wise, so  many  heresies  from  the  same  Word  ?' 

456.  That  the  spirit  of  man,  after  its  separation  from  the  body, 
is  itself  a  man,  and  similar  in  form,  has  been  proved  to  me  by 
the  daily  experience  of  many  years ;  for  I  have  seen,  heard,  and 
conversed  with  spirits  thousands  of  times,  and  have  even  talked 
with  them  on  the  prevailing  disbelief  that  spirits  are  men,  and  have 
told  them  that  the  learned  regard  those  as  simple  who  think  so. 
The  spirits  were  grieved  at  heart  that  such  ignorance  still  con- 
tinues in  the  world,  and  especially  within  the  church.  But  they  re- 
marked that  this  infidelity  had  emanated  chiefly  from  the  learned, 
who  have  thought  of  the  soul  from  their  corporeal-sensual  appre- 
hensions, and  thence  have  concluded  that  it  is  mere  thought, 
which,  when  viewed  without  any  subject  in  and  from  which  it 
exists,  is  like  a  volatile  breath  of  pure  ether,  which  cannot  but 
be  dissipated  when  the  body  dies.  But  because  the  church,  on 
the  authority  of  the  Word,  believes  in  the  immortality  of  the 
soul,  they  could  not  but  ascribe  to  it  some  vital  principle,  like 
thought,  although  they  deny  it  a  sensitive  principle  such  as  man 
has,  until  it  is  again  conjoined  to  the  body.  This  is  the  founda- 
tion of  the  prevailing  doctrine  of  the  resurrection,  and  of  the  be- 
lief that  the  soul  and  the  body  will  be  again  united  at  the  time 
of  the  last  judgment.  Hence  it  is,  that  when  any  one  thinks 
about  the  soul  according  to  the  prevailing  doctrine  and  at  the 
same  time  hypothesis,  he  does  not  at  all  comprehend  that  it  is  a 
spirit  and  in  human  form.  In  addition  to  this,  scarcely  any 
one  at  this  day  is  aware  what  the  spiritual  nature  is,  and  still  less 
that  spiritual  beings, — as  all  spirits  and  angels  are, — have  any  hu- 

1  That  we  ought  to  begin  with  the  truths  of  doctrine  of  the  church 
which  are  derived  from  the  Word,  and  acknowledge  those  truths  first,  and 
that  afterward  it  is  allowable  to  consult  scientifics,  n.  6047.  Thus  tnat 
those  who  are  in  an  affirmative  principle  concerning  the  truths  of  faith, 
may  confirm  them  rationally  by  scientifics,  but  that  it  is  not  allowable  for 
those  who  are  in  a  negative  principle,  n.  2568,  25SS,  4760.  6047.  That  it 
.s  according  to  divine  order  to  enter  rationally  from  spiritual  truths  ii  to 
scientifics,  which  are  natural  truths,  but  not  vice  versa,  because  spiritual 
influx  into  natural  things  is  given,  but  not  natural  or  physical  influx  «nta 
tilings  spiritual,  n.  3219,  5119,  5259,  5427,  542S,  5478,  6322,  9110,  gin. 


HE  A  VEN  AND  HELL. 


3°3 


man  /orm.  Hence  it  is  that  almost  all  who  pass  out  of  this 
world  into  the  other,  are  greatly  astonished  to  find  themselves 
alive,  and  that  they  are  men  equally  as  before;  that  they  see, 
hear,  and  speak  ;  that  their  bodies  enjoy  the  sense  of  touch  as 
before ;  and  that  there  is  no  discernible  difference  whatever 
(see  above,  n.  74)  ;  but  when  they  cease  to  wonder  at  themselves, 
they  then  wonder  that  the  church  knows  nothing  about  such  a 
state  of  man  after  death,  thus  nothing  about  heaven  and  hell  ; 
when  yet  all  who  have  ever  lived  in  the  world,  have  passed  into 
die  other  life,  and  are  living  as  men.  And  because  they  also 
wondered  why  this  was  not  revealed  to  man  by  visions,  seeing  it 
is  an  essential  of  the  faith  of  the  church,  they  were  told  from 
heaven  that  this  might  have  been  done, — since  nothing  is  easier 
when  it  pleases  the  Lord, — but  that  still  they  who  have  confirmed 
themselves  in  falses  in  opposition  to  these  truths,  would  not 
believe  even  the  evidence  of  their  senses  ;  moreover  that  it  is 
dangerous  to  confirm  anything  by  visions,  because  they  would 
first  believe,  and  afterward  deny,  and  thus  with  those  who  are  in 
falses,  would  profane  the  truth  itself, — for  to  believe  and  after- 
ward to  deny,  is  to  commit  profanation  ;  and  they  who  profane 
truths  are  thrust  down  into  the  lowest  and  most  grievous  of  all 
the  hells.1    This  danger  is  what  is  meant  by  the  Lord's  words  : 


1  That  profanation  is  the  commixture  of  good  and  evil,  or  of  the  true 
and  the  false  in  man,  n.  6348.  That  none  can  profane  truth  and  good,  or 
the  holy  things  of  the  Word  and  the  church,  but  those  who  first  acknow- 
ledge them  ;  and  that  the  profanation  is  more  grievous  if  they  live  according 
to  them,  and  afterward  deny  them,  recede  from  the  faith,  and  live  to  them- 
selves and  the  world,  n.  593,  1008,  1010,  1059,  339S,  3399,  3898,  42S9,  4601, 
10284,  10287.  That  if  man  after  repentance  of  heart  relapses  into  his 
former  evils,  he  is  guilty  of  profanation,  and  his  last  state  is  worse  than 
his  first,  n.  8394.  That  they  cannot  profane  holy  things,  who  have  not 
acknowledged  them,  and  still  less  they  who  do  not  know  them,  n.  1008, 
1010,  1059,  9188,  102S4.  That  the  Gentiles,  who  are  out  of  the  church, 
and  have  not  the  Word,  cannot  profane  it,  n.  1327,  1328,  2051,  20S1.  That 
on  this  account  interior  truths  were  not  discovered  to  the  Jews,  because  if 
they  had  been  discovered  and  acknowledged,  that  people  would  have  pro- 
faned them,  n.  3398,  3399,  6963.  That  the  lot  of  profaners  in  the  other 
life  is  the  worst  of  all,  because  the  good  and  truth,  which  they  have  ac- 
knowledged, remain,  and  also  the  evil  and  the  false;  and  because  they 


HEA  VEN  AND  HELL. 


"He  hath  blinded  their  eyes,  and  hardened  their  hearts,  lest 
they  should  see  with  their  eyes,  and  understand  with  the  hearty 
and  convert  themselves,  and  I  sho?ild  heal  them"  (John  xii.  40.) 
And  that  they  who  are  in  falses  would  still  not  believe,  is  meant 
by  these  words:  ^Abraham  said  to  the  rich  man  in  hell,  They 
have  Moses  and  the  prophets,  let  them  hear  them;  but  he  said, 
Nay,  father  Abraham,  but  if  one  went  unto  them  from  the 
dead,  they  wotild  be  converted.  But  Abraham  said  to  him, 
If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be- 
lieve though  one  rose  from  the  dead"  (Luke  xvi.  29,  30,  31.) 

457.  When  the  spirit  of  man  first  enters  the  world  of  spirits, 
which  takes  place  shortly  after  his  resuscitation,  (concerning 
which  above)  he  has  a  similar  face  and  similar  tone  of  voice  to 
what  he  had  in  the  world,  because  he  is  then  in  the  state  of  his 
exteriors,  and  his  interiors  are  not  yet  disclosed.  This  is  the  first 
state  of  man  after  death.  But  afterward,  his  face  is  changed  and 
becomes  entirely  different,  assuming  the  likeness  of  his  ruling 
affection  or  love  in  which  the  interiors  of  his  mind  were  in  the 
world,  and  in  which  his  spirit  was  in  the  body, — for  the  face  of  a 
man's  spirit  differs  exceedingly  from  that  of  his  body.  The  face 
of  his  body  is  derived  from  his  parents,  but  the  face  of  his  spirit 
is  derived  from  his  affection,  of  which  it  is  the  image.  Into  this 
his  spirit  comes  after  his  life  in  the  body,  when  the  exteriors  are 
removed  and  the  interiors  are  revealed.  This  is  the  third  state 
of  man.  I  have  seen  some  spirits  shortly  after  their  arrival  from 
the  world,  and  knew  them  by  their  face  and  speech  ;  but  when  I 
saw  them  afterward,  I  did  not  know  them.  They  who  were 
principled  in  good  affections  appeared  with  beautiful  faces,  but 
they  who  were  principled  in  evil  affections,  with  faces  deformed  ; 
for  the  spirit  of  man,  viewed  in  itself,  is  nothing  but  his  affec- 
tion, whereof  the  face  is  the  external  form.  The  reason  also 
why  the  face  is  changed,  is  because  in  the  other  life  no  one  is 
allowed  to  counterfeit  affections  which  are  not  properly  his  own, 
nor,  consequently,  to  put  on  looks  which  are  contrary  to  his  real 


cohere,  their  life  is  rent  asunder,  n.  571,  582,  C34S.  That  therefore  the 
utmost  provision  is  made  by  the  Lord  to  prevent  profanation,  n-  2426, 
10384. 


HEA  VEN  AND  HELL. 


love.  All  in  the  spiritual  world,  therefore,  whoever  they  may 
be,  are  brought  into  such  a  state  as  to  speak  as  they  think,  and 
to  express  by  their  faces  and  gestures  the  inclinations  of  their 
will.  Hence  the  faces  of  all  become  the  forms  and  images  of 
their  affections.  And  hence  it  is  that  all  who  have  known  each 
other  in  the  world,  know  each  other  also  in  the  world  of  spirits, 
but  not  in  heaven  nor  in  hell,  as  stated  above,  n.  427. 1 

45S.  The  faces  of  hypocrites  are  changed  more  slowly  than  those 
of  others,  because  from  practice  they  have  formed  the  habit  of 
disposing  their  interiors  so  as  to  imitate  good  affections.  Where- 
fore they  appear  for  a  long  time  not  unbeautiful.  But  because 
their  assumed  appearance  is  successively  put  off,  and  the  interiors 
which  belong  to  their  minds  are  disposed  according  to  the  form 
of  their  affections,  they  afterward  become  more  deformed  than 
others.  Hypocrites  are  those  who  have  talked  like  angels,  but 
who  interiorly  have  acknowledged  nothing  but  nature,  and  thus 
have  denied  the  Divine,  and  consequently  the  truths  which  belong 
to  heaven  and  the  church. 

459.  It  is  worthy  of  remark,  that  the  human  form  of  ever} 
man  after  death  is  the  more  beautiful,  the  more  interiorly  he  had 
loved  divine  truths  and  had  lived  according  to  them  ;  for  the  in- 
teriors of  every  one  are  opened  and  formed  according  to  their 
love  and  life  ;  wherefore  the  more  interior  is  the  affection,  the 
more  conformable  it  is  to  heaven,  and  hence  the  more  beautiful 
is  the  face.  Therefore  the  angels  of  the  inmost  heaven  are  the 
most  beautiful,  because  they  are  forms  of  celestial  love.  But  they 
who  have  loved  divine  truths  externally,  and  have  therefore 
lived  externally  according  to  them,  are  less  beautiful ;  for  the 

1  That  the  face  is  formed  in  correspondence  with  the  interiors,  n.  4791 
to  4S05,  5695.  Concerning  the  correspondence  of  the  face  and  its  expres- 
sions with  the  affections  of  the  mind,  n.  1568,  29S8,  2989,  3631,  4796,  4797, 
4S00,  5165,  516S,  5695,  9306.  That,  with  the  angels  of  heaven,  the  face 
makes  one  with  the  interiors  which  are  of  the  mind,  n.  4796  to  4799,  5605, 
8250.  That  on  this  account,  the  face,  in  the  Word,  signifies  the  interiois 
which  are  of  the  mind,  that  is,  which  are  of  the  affection  and  thought,  n. 
1999,  2434,  3527,  4066,  4796,  5102,  9306,  9546.  How  the  influx  from  the 
brain  into  the  face  has  been  changed  in  process  of  time,  and  with  it 
the  face  itself,  as  regards  its  correspondence  with  the  interiors,  n.  4326, 
8250 

39 


306 


HE  A  VEN  AND  HELL. 


exteriors  only  shine  forth  from  their  faces,  and  no  interior  heavenly 
love  shines  through  their  exteriors,  consequently  not  the  form  of 
heaven  as  it  really  is.  There  appears  something  respectively  ob- 
scure in  their  faces,  which  is  not  vivified  by  the  translucence  of 
interior  life.  In  a  word,  all  perfection  increases  toward  the  inte- 
riors, and  decreases  toward  the  exteriors  ;  and  as  perfection  in- 
creases and  decreases,  so  likewise  does  beauty.  I  have  seen  the 
faces  of  angels  of  the  third  heaven,  which  were  so  beautiful  that 
no  painter,  with  all  his  art,  could  ever  impart  to  colors  any  such 
animation  as  to  equal  a  thousandth  part  of  the  brightness  and 
life  which  appeared  in  their  faces.  But  the  faces  of  the  angels 
of  the  ultimate  heaven  may,  in  some  degree,  be  equalled  by  a 
painter. 

460.  I  will  mention,  in  conclusion,  an  arcanum  hitherto  un- 
known. It  is  this :  that  every  good  and  truth  which  proceeds 
from  the  Lord  and  makes  heaven,  is  in  the  human  form,  and  this 
not  only  in  the  whole  and  the  greatest,  but  also  in  every  part 
even  in  the  least;  and  that  this  form  affects  every  one  who  re- 
ceives good  and  truth  from  the  Lord,  and  causes  every  one  in 
heaven  to  be  in  the  human  form,  according  to  the  measure  of  his 
reception.  Hence  it  is  that  heaven  is  similar  to  itself  in  general 
and  in  particular,  and  that  the  human  form  belongs  to  the  whole, 
to  every  society,  and  to  every  angel,  as  was  shown  in  the  four 
chapters,  from  n.  59  to  S6  ; — to  which  may  here  be  added,  that 
the  human  form  exists  in  every  single  thought  with  the  angels 
which  proceeds  from  heavenly  love.  This  arcanum,  however, 
is  hard  to  be  understood  by  any  man,  but  it  is  clearly  compre- 
hended by  the  angels,  because  they  are  in  the  light  of  heaven. 


HE  A  VEN  AND  HELL. 


MAN  AFTER  DEATH  HAS  EVERY  SENSE,  AND  ALL  THE 
MEMORY,  THOUGHT,  AND  AFFECTION,  WHICH  HE  HAD  IN 
THE  WORLD;  AND  HE  LEAVES  BEHIND  HIM  NOTHING 
BUT  HIS  TERRESTRIAL  BODY. 

461.  That  when  a  man  passes  from  the  natural  into  the  spirit- 
ual world,  he  takes  with  him  all  things  belonging  to  him  as  a 
man  except  his  terrestrial  body,  has  been  proved  to  me  by  manifold 
experience.  For  when  he  enters  the  spiritual  world,  or  the  life 
after  death,  he  is  in  a  body  as  he  was  in  the  natural  world  ;  and 
to  all  appearance  in  the  same  body,  since  neither  touch  nor  sight 
can  detect  any  difference.  But  his  body  is  spiritual,  and  thus  is 
separated  or  purified  from  things  terrestrial ;  and  when  what  is 
spiritual  touches  and  sees  what  is  spiritual,  it  is  just  the  same  to 
sense  as  when  what  is  natural  touches  and  sees  what  is  natural. 
Hence  when  a  man  first  becomes  a  spirit,  he  is  not  aware  that  he 
has  deceased,  and  believes  that  he  is  still  in  the  body  which  he 
had  when  he  was  in  the  world.  A  human  spirit  also  enjoys 
every  external  and  internal  sense  which  he  possessed  in  the 
world.  He  sees  as  before ;  he  hears  and  speaks  as  before  ;  he 
smells  and  tastes  as  before  ;  and  when  he  is  touched  he  feels  as 
before.  He  also  longs,  desires,  wishes,  thinks,  reflects,  is  af- 
fected, loves,  and  wills,  as  before.  And  he  who  is  delighted 
with  studies,  reads  and  writes  as  before.  In  a  word,  when  man 
passes  from  one  life  into  the  other,  or  from  one  world  into  the 
other,  it  is  just  as  if  he  passed  from  one  place  to  another ;  and  he 
carries  with  him  all  things  which  he  possessed  in  himself  as  a 
man,  so  that  it  cannot  be  said  that  man  after  death, — which  is  only 
the  death  of  the  terrestrial  body, — has  lost  anything  that  belonged 
to  nimself.  He  carries  with  him  his  natural  memory  also,  for  he 
retains  all  things  whatsoever  which  he  has  heard,  seen,  read, 
learned,  and  thought,  in  the  world,  from  earliest  infancy  even  to 
ti  e  end  of  life.  But  because  the  natural  objects  which  are  in  the 
memory,  cannot  be  re-produced  in  the  spiritual  world,  they  are 
quiescent,  just  as  they  are  with  a  man  in  this  world  when  he 
does  not  think  of  them  :  but  still  they  are  re-produced  when  the 


3°8 


HEA  VEN  AND  HELL. 


Lord  pleases.  But  concerning  this  memory  and  its  state  aftel 
death,  more  will  be  said  shortly.  The  sensual  man  cannot  pos- 
sibly believe  that  such  is  the  state  of  man  after  death,  because  he 
does  not  comprehend  it ;  for  the  sensual  man  cannot  think  other- 
wise than  naturally,  even  about  spiritual  things  ;  whatever  there- 
fore is  not  palpable  to  the  bodily  sense,  that  is,  whatever  he  does 
not  see  with  his  eyes  and  touch  with  his  hands,  he  affirms  has  no 
existence  ;  as  we  read  of  Thomas,  in  John  xx.  25,  271  29.  What 
the  sensual  man  is,  may  be  seen  above,  n.  267,  and  in  the  notes 
there. 

462.  Still,  however,  the  difference  between  the  life  of  man  in 
the  spiritual  world,  and  his  life  in  the  natural  world,  is  great,  as 
well  with  respect  to  the  external  senses  and  their  affections,  as 
with  respect  to  the  internal  senses  and  their  affections.  The 
senses  of  those  in  heaven  are  far  more  exquisite  than  they  were 
in  the  world ;  that  is,  they  see  and  hear  more  perfectly  and  also 
think  more  wisely ;  for  they  see  by  the  light  of  heaven,  which 
exceeds  by  many  degrees  the  light  of  the  world  (see  above,  n. 
126)  ;  and  they  hear  by  a  spiritual  atmosphere,  which  also  sur- 
passes by  many  degrees  the  atmosphere  of  the  earth  (n.  235). 
The  difference  between  these  external  senses  is  like  the  difference 
between  a  clear  sky  and  a  dark  mist,  or  between  the  light  of 
noon-day  and  the  shade  of  evening.  For  since  the  light  of  hea- 
ven is  divine  truth,  it  enables  the  sight  of  the  angels  to  perceive 
and  discriminate  the  minutest  objects.  Their  external  sight  also 
corresponds  to  their  internal  sight,  or  their  understanding ;  for 
with  the  angels  one  sight  flows  into  the  other,  and  the)'  act  as 
one.  Hence  their  wonderful  acuteness  of  vision.  In  like  man- 
ner also  their  hearing  corresponds  to  their  perception,  which  is 
both  of  the  understanding  and  the  will ;  hence  in  the  tone  and  the 
words  of  the  speaker,  they  perceive  the  minutest  particulars  of 
his  affection  and  thought, — in  his  tone,  the  things  which  belong 
to  his  affection,  and  in  his  words,  the  things  which  belong  to  his 
thought  (sec  above,  n.  234  to  245).  But  the  other  senses  with 
the  angels  are  not  so  exquisite  as  the  senses  of  sight  and  hearing, 
because  these  are  conducive  to  their  intelligence  and  wisdom, 
but  not  the  rest.  Were  the  other  senses  as  exquisite  as  these, 
they  would  take  away  the  light  and  delight  of  their  wisdom,  and 


HE  A  VEN  AND  HELL. 


introduce  the  delight  of  pleasures  belonging  to  the  various  appe- 
tites and  to  the  body,  which  obscure  and  debilitate  the  under- 
standing in  proportion  as  they  predominate.  This  also  is  the 
case  with  men  in  the  world,  who  become  dull  and  stupid  as  to 
spiritual  truths,  in  proportion  as  they  indulge  the  sense  of  bodily 
taste,  and  yield  to  the  blandishments  of  the  touch.  That  the  in- 
terior senses  of  the  angels  of  heaven,  which  are  those  of  their 
thought  and  affection,  are  also  more  exquisite  and  perfect  than 
they  were  in  the  world,  is  evident  from  the  chapter  concerning 
the  wisdom  of  the  angels  of  heaven,  (n.  265  to  275).  The  state 
of  those  who  are  in  hell  is  also  widely  different  from  their  state 
in  the  world  ;  for  in  the  degree  that  the  external  and  internal 
senses  with  the  angels  in  heaven  are  excellent  and  perfect,  in 
like  degree  are  they  imperfect  with  those  in  hell ;  but  the  state  of 
these  will  be  treated  of  hereafter. 

That  man  takes  all  his  memory  with  him  when  he  leaves  the 
world,  has  been  confirmed  by  many  things  worthy  of  mention 
which  have  been  seen  and  heard,  some  of  which  I  will  relate 
in  order.  There  were  those  who  denied  their  crimes  and  enor- 
mities which  they  had  perpetrated  in  th^  world ;  wherefore,  lest 
they  should  be  believed  innocent,  all  their  deeds  were  discovered, 
and  recounted  in  order  from  their  own  memory,  from  their  earli- 
est age  to  the  latest.  They  consisted  chiefly  of  adulteries  and 
whoredoms.  There  were  some  who  had  deceived  others  by 
wicked  arts,  and  who  had  stolen ;  their  tricks  and  thefts  were 
also  enumerated  in  order,  although  many  of  them  were  known 
to  scarcely  any  one  in  the  world,  except  themselves  alone. 
They  also  acknowledged  them,  because  they  were  made  man- 
ifest as  in  the  light,  together  with  every  thought,  intention, 
delight,  and  fear,  which  passed  through  their  minds  at  the 
time.  There  were  others  who  had  accepted  bribes,  and  made 
gain  of  judgment ;  these  were  in  like  manner  explored  from 
their  memory,  and  from  it  were  recounted  all  their  official 
misdeeds  from  first  to  last.  Every  particular  was  recalled, — 
the  amount  and  nature  of  each  bribe,  the  time  when  it  was 
offered,  their  state  of  mind  and  intention  in  accepting  it,  were  all 
at  the  same  time  brought  to  their  recollection,  and  visibly  exhibi- 
ted ;  anr1  the  number  of  their  offenses  amounted  to  many  hun- 


HEA  VEN  AND  HELL. 


dreds.  This  was  done  in  several  cases  ;  and,  what  is  wonderful, 
even  their  memorandum-books  themselves,  wherein  they  had 
made  a  record  of  such  transactions,  were  opened  and  read  before 
them  page  by  page.  There  wei-e  others  who  had  enticed  virgins 
to  acts  of  fornication,  and  who  had  violated  chastity ;  these  were 
called  to  a  similar  judgment,  and  every  particular  of  their  crimes 
was  drawn  forth  and  recited  from  their  memory;  the  very  faces 
of  the  virgins  and  women  were  also  exhibited  as  if  present,  to- 
gether with  the  places,  conversation,  and  purposes,  and  this  as 
suddenly  as  when  anything  is  presented  to  view.  The  manifes- 
tations sometimes  continued  for  several  hours.  There  was  one 
who  had  made  light  of  the  evil  of  backbiting.  I  heard  his  back- 
bitings  and  defamations  recounted  in  order,  and  in  the  very  words 
he  had  used  ;  the  persons  whom  he  had  defamed,  and  those  to 
whom  he  had  defamed  them,  were  also  made  known.  All  these 
things  were  produced,  and  at  the  same  time  exhibited  to  the  life  ; 
and  yet  every  particular  had  been  studiously  concealed  by  him 
when  he  lived  in  the  world.  Another  spirit  who  had  deprived  a 
relation  of  his  inheritance  by  a  fraudulent  pretext,  was  convicted 
and  judged  in  the  same  way  ;  and,  what  was  wonderful,  the  let- 
ters and  papers  which  had  passed  between  them,  were  read  in 
my  hearing,  and  I  was  told  that  not  a  word  was  wanting.  The 
same  person  also,  shortly  before  his  death,  clandestinely  destroyed 
a  neighbor  by  poison,  which  crime  was  disclosed  in  this  man- 
ner :  he  was  seen  to  dig  a  hole  in  the  ground,  out  of  which 
when  dug,  a  man  came  forth  as  out  of  a  grave,  and  cried  out  to 
him,  What  hast  thou  done  tome?  And  then  every  particular 
was  revealed  ;  the  friendly  conversation  of  the  poisoner  with  his 
victim  ;  how  he  held  out  the  cup  to  him  ;  what  he  thought  before, 
and  what  transpired  afterward.  When  these  disclosures  were 
made,  he  was  sentenced  to  hell.  In  a  word,  all  evils,  villanies, 
robberies,  artifices,  deceits,  are  made  manifest  to  every  evil  spirit, 
and  are  drawn  forth  from  his  own  memory,  and  his  guilt  is  es- 
tablished beyond  a  doubt;  nor  is  there  any  room  for  denial, 
because  all  the  circumstances  appear  together.  The  memory  of 
a  certain  spirit  was  seen  and  examined  by  angels,  and  I  heard 
what  his  thoughts  had  been  for  a  month  together  day  alter  day  ; 
and  all  without  the  least  mistake,  the  particulars  being  recalled 


HE  A  VBN  AND  HELL. 


3" 


just  as  they  were  in  his  mind  on  those  days.  From  these  ex- 
amples, it  is  evident  that  man  carries  all  his  memory  with  him 
into  the  other  world  ;  and  that  there  is  nothing,  however  con- 
cealed here,  which  is  not  made  manifest  hereafter  in  the  presence 
of  many;  according  to  the  Lord's  words:  "There  is  ndthing 
hidden  which  shall  not  be  uncovered,  and  nothing  secret  -which 
shall  not  be  known.  Therefore  whatsoever  ye  have  spoken  in 
darkness  shall  be  heard  in  the  light ;  and  what  ye  have  spoken 
into  the  car  shall  be  proclaimed  upon  the  housetops"  Luke  xii. 
2.  3- 

463.  When  a  man's  actions  are  disclosed  to  him  after  death, 
the  angels  to  whom  is  assigned  the  duty  of  making  inquisition, 
look  into  his  face  and  extend,  their  examination  through  the 
whole  body,  beginning  with  the  fingers  of  each  hand,  and  so 
proceeding  through  the  whole.  I  was  surprised  at  this,  and  the 
reason  of  it  was  therefore  explained  to  me,  which  was  this : 
that,  as  all  the  particulars  of  thought  and  will  are  inscribed  on 
the  brain, — for  their  beginnings  are  there, — so  likewise  are  they 
inscribed  on  the  whole  body ;  since  all  the  things  of  thought  and 
will  proceed  thither  from  their  beginnings,  and  there  terminate 
as  in  their  ultimates.  Hence  it  is,  that  whatever  is  inscribed  on 
the  memory  from  the  will  and  its  consequent  thought,  is  not 
only  inscribed  on  the  brain,  but  also  on  the  whole  man,  and  there 
exists  in  order  according  to  the  order  of  the  parts  of  the  body. 
By  this  it  was  made  plain  that  the  whole  man  is  such  as  his  will 
is,  and  his  thought  thence  derived  ;  so  that  a  bad  man  is  his  own 
evil,  and  a  good  man,  his  own  good.1  From  these  things  it  may 
also  be  evident  what  is  meant  by  the  book  of  man's  life,  spoken 
of  in  the  Word,  namely  this :  that  all  things,  as  well  those 
which  he  has  done  as  those  he  has  thought,  are  inscribed  on  the 
whole  man,  and  appear  as  if  read  in  a  book  when  they  are 
called  forth  from  the  memory,  and  as  if  seen  in  effigy  when  the 

1  That  a  good  man,  spirit,  or  angel,  is  his  own  good  and  his  own  truth ; 
that  is,  he  is  wholly  such  as  his  good  and  truth  are,  n.  10298,  10367;  be- 
cause good  makes  the  will,  and  truth  the  understanding,  and  the  will  and 
understanding  make  the  all  of  life  appertaining  to  man,  to  spirit,  and  to 
angel,  n.  3332,  3623,  6065.  In  like  manner  it.may  be  said  that  every  man, 
spirit,  and  angel  is  his  own  love,  n.  6S72,  10177,  10284. 


312 


HEA  VEN  AND  HELL. 


spirit  is  viewed  in  the  light  of  heaven.  To  these  things  I  will 
add  a  certain  memorable  circumstance  concerning  the  permanence 
of  memory  after  death,  whereby  I  was  confirmed  in  the  truth, 
that  not  only  things  in  general,  but  also  the  most  minute  partic- 
ulars which  enter  the  memory,  remain,  and  are  never  obliterated. 
I  saw  some  books  with  writing  in  them  just  like  those  in  the 
world  ;  and  I  Was  informed  that  they  were  taken  from  the  mem- 
ory of  their  authors,  and  that  not  one  word  contained  in  the  book 
written  by  the  same  person  when  in  the  world,  was  wanting 
there  ;  and  that  thus  the  most  minute  circumstances  may  be  called 
forth  from  the  memory  of  another,  even  those  which  the  man 
himself  had  forgotten  in  the  world.  The  reason  was  also  dis- 
closed to  me,  which  was  :  That  n*an  has  an  external  memory  and 
an  internal  memory, — an  external  memory  which  belongs  to  his 
natural  man,  and  an  internal  memory  which  belongs  to  his 
spiritual  man  ;  and  that  everything  which  a  man  has  thought, 
willed,  spoken,  done,  also  which  he  has  heard  and  seen,  is  in- 
scribed on  his  internal  or  spiritual  memory  and  that  whatever 
is  recorded  in  that  memory,  is  never  erased,  since  it  is  inscribed 
at  the  same  time  on  the  spirit  itself,  and  on  the  members  of  its 
bod)',  as  was  said  above  ;  and  thus  that  the  spirit  is  formed  ac- 
cording to  the  thoughts  and  acts  of  the  will.    I  am  aware  that 

1  That  man  has  two  memories,  one  exterior  and  the  other  interior,  or 
one  natural  and  the  other  spiritual,  n.  2469  to  2494.  That  man  does  not 
know  that  he  has  an  interior  memory,  n.  2470,  2471.  How  much  the  inte- 
rior memory  excels  the  exterior,  n.  2473.  That  the  things  contained  in 
the  exterior  memory  are  in  the  light  of  the  world,  but  the  things  contained 
in  the  interior  memory  are  in  the  light  of  heaven,  n.  5212.  That  it  is 
from  the  interior  memory  that  man  is  able  to  think  and  speak  intellectu- 
ally and  rationally,  n.  9394.  That  everything  which  man  speaks  or  does, 
and  everything  which  he  sees  and  hears,  is  inscribed  on  the  interior  mem- 
ory, n.  2474,  7398.  That  the  interior  memory  is  the  book  of  man's  life,  n. 
2474,  93S6,  9841,  10505.  That  the  truths  which  have  been  made  truths  of 
faith,  and  the  goods  which  have  been  made  goods  of  love,  are  in  the  inte- 
rior memory,  n.  5212,  S067.  That  those  things  which  have  become  habit- 
ual, and  have  been  made  matters  of  life,  are  obliterated  in  the  exterior 
memory,  but  remain  in  the  interior  memory,  n.  9394.  9723-  984'-  That 
spirits  and  angels  speak  from  the  interior  memory,  and  that  hence  they 
have  a  universal  language,  n.  2472,  2476,  2490,  2493.  That  languages  in 
the  world  belong  to  the  exterior  memory,  n.  2472,  2476. 


HEA  VEN  AND  HELL. 


these  things  will  appear  like  paradoxes,  and  will  scarcely  be  be- 
lieved, but  still  they  are  true.  Let  no  man,  therefore,  imagine 
that  anything  which  he  has  thought  within  himself,  and  which 
he  has  done  in  secret,  remains  hidden  after  death  ;  but  let  him  be 
assured  that  every  thought  and  deed  is  then  laid  open  as  in  the 
clear  light  of  day. 

464.  Although  the  external  or  natural  memory  is  in  man  after 
death,  still  the  merely  natural  things  in  that  memory  are  not 
reproduced  in  the  other  life,  but  the  spiritual  things  which  are 
adjoined  tc  them  by  correspondences  ;  which  things,  nevertheless, 
win  n  they  are  exhibited  to  the  sight,  appear  in  a  form  altogether 
similar  to  things  in  the  natural  world  ;  for  all  things  which  appear 
in  the  heavens,  appear  in  like  manner  as  in  the  world,  although  in 
their  essence  they  are  not  natural,  but  spiritual,  as  was  shown  in 
the  chapter  concerning  representatives  and  appearances  in  hea- 
ven, (n.  170  to  176).  But  the  external  or  natural  memory,  so 
far  as  regards  the  ideas  which  are  derived  from  materiality,  time, 
space,  and  all  other  things  proper  to  nature,  does  not  serve  the 
spirit  for  the  same  use  which  it  had  served  it  in  the  world ;  for 
when  man  in  the  world  thought  from  the  external  sensual,  and 
not  at  the  same  time  from  the  internal  sensual,  or  the  intellectual, 
he  thought  naturally  and  not  spiritually  ;  but  in  the  other  life, 
being  a  spirit  in  the  spiritual  world,  he  does  not  think  naturally 
but  spiritually.  To  think  spiritually  is  to  think  intellectually  or 
rationally.  Hence  it  is  that  the  external  or  natural  memory,  as 
to  all  material  ideas,  is  quiescent  after  death,  and  only  those 
things  come  into  use  which  man  has  imbibed  in  the  world  by 
means  of  the  natural  memory,  and  has  made  a  part  of  his 
rational  life.  The  external  memory  is  quiescent  as  to  things  ma- 
terial, because  material  ideas  cannot  be  reproduced  in  the  spirit- 
ual world  ;  for  spirits  and  angels  speak  from  the  affections  and 
the  thoughts  thence  proceeding,  which  belong  to  their  minds ; 
and  therefore  they  cannot  utter  anything  which  does  not  agree 
with  their  affections  and  thoughts,  as  may  appear  from  what  was 
said  concerning  the  speech  of  the  angels  in  heaven,  and  concern- 
ing iheir  speech  with  man,  (n.  234  to  257).  Hence  it  is,  that  in 
proportion  as  man  becomes  rational  in  the  world  by  means  of 
languages  and  sciences,  he  is  rational  after  death,  and  not  at  all 
40  O 


HE  A  YEN  AND  HELL. 


in  proportion  to  his  skill  in  languages  and  sciences.  I  have  con- 
vex sed  with  many  who  were  reputed  learned  when  in  the  world, 
because  they  were  acquainted  with  the  ancient  languages,  as  the 
Hebrew,  Greek,  and  Latin,  and  who  had  not  cultivated  their  ra- 
tional faculty  by  means  of  the  things  written  in  those  languages. 
Some  of  them  seemed  as  simple  as  those  who  had  known  no  lan- 
guage but  their  own,  and  some  appeared  stupid ;  but  still  they 
retained  a  conceited  persuasion  of  their  superior  wisdom.  I 
have  conversed  with  some  who  imagined,  when  in  the  world, 
that  a  man  is  wise  in  proportion  to  the  extent  of  his  memory, 
and  who  also  had  stored  their  memories  with  a  great  many 
things  ;  and  they  conversed  almost  exclusively  from  those  things, 
thus  from  others  and  not  from  themselves  ;  nor  had  they  employed 
the  stores  of  their  memory  to  perfect  their  rational  faculty. 
Some  of  them  were  stupid,  others  foolish,  not  at  all  comprehend- 
ing any  truth,  so  as  to  see  whether  it  be  truth  or  not,  and  seizing 
with  avidity  upon  all  falses  which  were  put  forth  for  truths  by 
those  who  called  themselves  learned ;  for  of  themselves  they  are 
unable  to  discern  the  truth  or  falsehood  of  any  proposition,  and 
consequently  can  understand  nothing  rationally  which  they  hear 
from  others.  I  have  also  conversed  with  some  who  had  written 
much  in  the  world,  and  indeed  on  scientific  subjects  of  every 
kind,  and  who  had  thus  acquired  an  extensive  reputation  for 
learning.  Some  of  them,  indeed,  were  able  to  reason  about 
truths, and  to  argue  whether  they  were  truths  or  not ;  others,  when 
thev  turned  to  those  who  were  in  the  light  of  truth,  could  under- 
stand that  they  were  truths,  but  still  they  did  not  wish  to  under- 
stand them  ;  wherefore  they  denied  them  when  they  sunk  into 
their  own  falses,  thus  into  themselves.  Some  were  as  destitute 
of  wisdom  as  the  unlearned  vulgar.  Thus  they  differed,  one 
from  another,  according  to  the  degree  in  which  they  had  cultiva- 
ted their  rational  faculty  by  the  scientific  works  which  they  had 
written  or  copied.  But  they  who  were  opposed  to  the  truths  of 
the  church,  and  had  thought  from  scientifics,  and  thereby  had 
confirmed  themselves  in  falses,  did  not  cultivate  their  rational 
faculty,  but  only  the  faculty  of  arguing.  This,  indeed,  the  world 
calls  rationality,  but  it  is  quite  distinct  from  it,  for  it  is  merely 
the  faculty  of  confirming  whatever  a  man  pleases.    Such  men, 


HEA  VEN  AND  HELL. 


3r5 


therefore,  from  pre-conceived  principles  and  from  fallacies,  see 
falses  as  truths,  and  are  not  able  to  discern  truth  itself;  nor  can 
they  ever  be  induced  to  acknowledge  truths,  since  truths  cannot 
be  seen  from  falses,  but  falses  may  be  seen  from  truths.  The  ra- 
tional faculty  of  man  is  like  a  garden  and  flower-bed,  and  also 
like  ground  newly  ploughed  The  memory  is  the  ground,  scien- 
tific truths  and  knowledges  are  the  seeds,  and  the  light  and 
warmth  of  heaven  cause  them  to  spring  forth  ;  and  as  there  is  no 
natural  germination  without  the  light  and  heat  of  the  sun,  so  also 
there  is  no  spiritual  germination  without  the  light  and  heat  of  hea 
ven.  The  light  of  heaven  is  divine  truth,  and  the  heat  of  hea- 
ven is  divine  love.  From  these  alone  is  the  rational  faculty.  The 
angels  are  very  much  grieved  that  so  many  of  the  learned  ascribe 
all  things  to  nature,  and  have  thereby  closed  the  interiors  of  their 
minds,  so  that  they  can  see  nothing  of  truth  from  the  light  of 
truth,  which  is  the  light  of  heaven.  In  the  other  life,  therefore, 
they  are  deprived  of  the  faculty  of  arguing,  lest  by  their  reason- 
ings, they  should  disseminate  falses  among  the  simple  good,  and 
seduce  them  ;  and  they  are  sent  into  desert  places. 

465.  A  certain  spirit  was  indignant  because  he  could  not  re- 
member many  things  with  which  he  was  acquainted  in  the  life 
of  the  body,  grieving  at  the  loss  of  a  delight  which  had  afforded 
him  so  much  enjoyment.  But  he  was  told  that  he  had  lost 
nothing  at  all ;  that  he  still  knew  everything  which  he  ever  knew, 
but  that  in-  the  world  which  he  now  inhabits,  no  one  is  allowed 
to  recall  such  things  ;  that  it  was  sufficient  that  he  could  think  and 
speak  much  better  and  more  perfectly  than  before,  without  im- 
mersing his  rational  faculty  as  he  used  to  do,  in  gross,  obscure, 
material,  and  corporeal  things,  which  are  of  no  use  in  the  king- 
dom which  he  had  just  entered  ;  that  he  now  possessed  every- 
thing conducive  to  the  uses  of  eternal  life,  and  that  thus  he  might 
become  blessed  and  happy,  but  not  otherwise  ;  that  there  fore  it 
was  the  part  of  ignorance  to  believe,  that,  in  the  kingdom  in 
which  he  now  is,  intelligence  perishes  with  the  removal  and 
quiescence  of  material  things  in  the  memory  ;  when  yet  the  truth 
is,  that  in  proportion  as  the  mind  is  withdrawn  from  the  sensuals 
which  belong  to  the  external  man  or  to  the  body,  it  is  elevated 
to  things  spiritual  and  celestial. 


3i6 


HEA  VEN  AND  HELL. 


466.  What  the  memories  are,  is  sometimes  visibly  represented 
in  the  other  life  by  forms  peculiar  to  that  state  of  being,  (for 
many  tilings  there  appear  vividly  before  the  sight,  which  m  in 
can  contemplate  only  in  thought).  The  exterior  memory  is  there 
exhibited  to  appearance  like  a  callus,  and  the  interior  memory 
like  a  medullary  substance,  similar  to  that  in  the  human  brain. 
The  character  of  spirits  may  be  known  from  these  appearances. 
With  those  who,  during  the  life  of  the  body,  have  labored  only 
to  store  the  memory,  and  thus  have  neglected  to  cultivate  the 
rational  faculty,  the  callosity  appears  hard,  and  streaked  within 
as  with  tendons.  With  those  who  have  filled  the  memory  with 
falses,  it  appears  hairy  and  rough,  and  this  from  the  confused 
mass  of  things  which  are  therein.  With  those  who  have  labored 
in  storing  the  memory  for  the  sake  of  self-love  and  the  love  of 
the  world,  its  fibres  appear  glued  together  and  ossified.  With 
those  who  have  wished  to  penetrate  into  divine  mysteries  by 
means  of  scientifics,  and  especially  by  what  is  called  philosophy, 
and  who  would  not  believe  spiritual  truths  unless  they  were 
demonstrated  by  science,  the  memory  appears  dark,  and  the 
darkness  is  such  as  to  absorb  the  rays  of  light  and  turn  them  into 
darkness.  With  those  who  have  practiced  deceit  and  hypocrisy, 
it  appears  hard  and  bony  like  ebony,  which  reflects  the  rays  of 
light.  But  with  those  who  have  been  in  the  good  of  love  and 
the  truths  of  faith,  there  appears  no  such  callus,  because  their 
interior  memory  transmits  the  rays  of  light  into  the  exterior ;  in 
the  objects  or  ideas  of  which,  as  in  their  basis  or  ground, the  rays 
terminate,  and  there  find  delightful  receptacles;  for  the  exterior 
memory  is  the  ultimate  of  order,  wherein  spiritual  and  celestial 
things  gently  terminate  and  dwell,  when  goods  and  truths  are 
there. 

467.  Men  who  are  in  love  to  the  Lord  and  in  charity  toward 
the  neighbor,  have  angelic  intelligence  and  wisdom  within  them 
while  they  live  in  the  world,  but  stored  up  in  the  inmosts  of  their 
interior  memory,  and  not  at  all  apparent  to  them  until  they  put 
ofl*  corporeal  things.  The  natural  memory  is  then  laid  asleep, 
and  they  awake  into  the  interior  memory,  and  gradually  there- 
after into  angelic  memory  itself. 

468.  How  the  rational  faculty  may  be  cultivated  shall  also  be 


HEA  VEN  AND  HELL. 


told  in  a  few  words.  The  genuine  rational  consists  of  truths, 
and  not  of  falses.  What  is  formed  from  falses  is  not  the  rational. 
Truths  are  of  three  kinds,  civil,  moral,  and  spiritual.  Civil 
truths  relate  to  matters  of  civil  law,  and  to  whatever  belongs  to 
government  in  states  ;  in  general,  to  justice  and  equity  there. 
Moral  truths  relate  to  such  things  as  belong  to  every  man's  life 
in  relation  to  society  and  his  intercourse  with  others  ;  in  general, 
to  sincerity  and  uprightness,  and  specifically  to  the  virtues  of 
every  kind.  But  spiritual  truths  relate  to  those  things  which 
belong  to  heaven  and  the  church ;  in  general,  to  the  good 
which  is  of  love,  and  to  the  truth  which  is  of  faith.  There 
are  three  degrees  of  life  with  every  man,  (see  above,  n.  267). 
The  rational  faculty  is  opened  to  the  first  degree  by  civil  truths ; 
to  the  second  degree  by  moral  truths  ;  and  to  the  third  degree 
by  spiritual  truths.  But  it  is  to  be  observed  that  the  rational 
faculty  is  not  formed  and  opened  by  the  mere  knowledge  of 
those  truths,  but  by  living  according  to  them  ;  and  by  living 
according  to  them,  is  meant  to  love  them  from  spiritual  af- 
fection ;  and  to  love  them  from  spiritual  affection,  is  to  love 
what  is  just  and  equitable  because  it  is  just  and  equitable,  what 
is  sincere  and  right  because  it  is  sincere  and  right,  and  what  is 
good  and  true  because  it  is  good  and  true.  But  to  live  according 
to  civil,  moral,  and  spiritual  truths,  and  to  love  them  from  cor 
poreal  affection,  is  to  love  them  for  the  sake  of  one's  self,  his 
reputation,  honor,  or  gain.  Wherefore  in  proportion  as  man 
loves  them  from  corporeal  affection,  he  is  not  rational,  because 
he  does  not  really  love  them,  but  himself,  whom  the  truths  serve 
as  servants  a  master.  And  when  truths  become  servants,  they 
do  not  enter  into  man,  and  open  any  degree  of  his  life,  not  even 
the  first,  but  they  reside  only  in  the  memory  as  scientifics 
under  a  material  form,  and  there  conjoin  themselves  with  the 
love  of  self  which  is  corporeal  love.  From  these  considerations 
it  may  appear  how  man  becomes  rational ;  namely,  that  he  be- 
comes rational  to  the  third  degree  by  the  spiritual  love  of  good 
and  truth,  which  are  the  constituents  of  heaven  and  the  church,- 
to  the  second  degree  by  the  love  of  what  is  sincere  and  right ; 
and  to  the  first  degree  by  the  love  of  what  is  just  and  equitable. 
The  two  latter  loves  also  become  spiritual  from  the  spiritual  love 


3*8 


HEA  VEN  AND  HELL. 


of  good  and  truth,  because  this  flows  into  them,  conjoins  itself 
with  them,  and  forms  in  them  as  it  were  its  own  likeness. 

469.  Spirits  and  angels  have  memory  just  the  same  as  men  ; 
for  whatever  they  hear,  see,  think,  will,  and  do,  remains  with 
them,  and  is  the  means  whereby  their  rational  faculty  is  contin- 
ually cultivated,  and  this  forever.  Hence  it  is  that  spirits  and 
angels  are  perfected  in  intelligence  and  wisdom,  the  same  as 
men,  by  means  of  the  knowledges  of  truth  and  good.  That 
spiiits  and  angels  have  memory,  I  have  also  learned  from  much 
experience ;  for  I  have  seen  that  all  things  which  they  had 
thought  and  done,  both  in  public  and  in  private,  were  called 
forth  from  their  memory  when  they  were  with  other  spirits  ;  and 
also  that  they  who  were  in  any  truth  from  simple  good,  were 
imbued  with  knowledges,  and  thereby  with  intelligence,  and 
were  afterward  taken  up  into  heaven.  But  it  is  to  be  observed, 
that  none  are  imbued  with  knowledges,  and  thereby  with  intelli- 
gence, beyond  the  degree  of  affection  for  good  and  truth  in 
which  they  were  when  in  the  world  ;  for  the  affection  of  every 
spirit  and  angel  remains,  both  in  quality  and  intensity,  such  as  it 
had  been  in  the  world,  although  it  is  afterward  perfected  by  im- 
pletion,  which  also  is  continued  throughout  eternity ;  for  there  is 
nothing  but  what  is  capable  of  being  filled  up  to  eternity,  since 
everything  may  be  infinitely  varied,  thus  enriched  by  various 
things,  consequently  multiplied  and  fructified.  No  end  can  be 
assigned  to  any  good  thing,  because  it  springs  from  the  Infinite. 
That  spirits  and  angels  are  continually  perfecting  in  intelligence 
and  wisdom  by  the  knowledges  of  truth  and  good,  may  be  seen 
in  the  chapters  on  the  wisdom  of  the  angels  of  heaven,  (n.  265 
to  275)  ;  on  the  Gentiles  and  peoples  without  the  church  in  heaven, 
(n.  318  to  328)  ;  and  on  infants  in  heaven,  (n.  329  to  345)  ;  and 
that  this  perfecting  is  accomplished  to  the  degree  of  the  affection 
for  good  and  truth  in  which  they  were  when  in  the  world,  and 
not  beyond  it,  (n.  349). 


HEAVEN  AND  HELL.  319 


THE  CHARACTER  OF  MAN  AFTER  DEATH,  IS  DETERMINED 
BY  HIS  LIFE  IN  THE  WORLD. 

470.  That  every  one's  life  remains  with  him  after  death,  is 
known  to  every  Christian  from  the  Word  ;  for  it  is  there  declared 
in  many  passages,  that  man  will  be  judged  and  rewarded  accord- 
ing to  his  deeds  and  works.  Every  one  also,  who  thinks  from 
good  and  from  real  truth,  cannot  help  seeing  that  he  who  lives  well 
will  go  to  heaven,  and  that  he  who  lives  wickedly  will  go  to  hell. 
But  they  who  are  immersed  in  evil,  are  not  willing  to  believe 
that  their  state  after  death  will  be  according  to  their  life  in  the 
world  ;  but  they  think,  especially  when  they  are  sick,  that  hea- 
ven is  granted  to  every  one  out  of  pure  mercy,  however  he  may 
have  lived,  and  that  it  is  given  according  to  one's  faith,  which 
they  separate  from  life. 

471.  That  man  will  be  judged  and  recompensed  according  to 
his  deeds  and  works,  is  declared  in  many  passages  in  the  Word, 
some  of  which  I  will  here  adduce  ;  "  The  Son  of  Man  shall 
come  in  the  glory  of  His  Father  with  His  angels,  and  then 
He  shall  render  to  every  one  according  to  his  works"  (Matt, 
xvi.  27).  " Blessed  are  the  dead  who  die  in  the  Lord: — Yea, 
saith  the  spirit,  that  they  may  rest  from  their  labors;  and 
their  works  do  follow  them,"  Rev.  xiv.  13.  "7"  will  give  ufito 
every  one  according  to  his  works,"  Rev.  ii.  23.  "/  saw  the 
dead,  small  and  great,  standing  before  God;  and  the  books 
were  opened; — and  the  dead  were  judged  by  those  things 
which  were  written  in  the  books,  according  to  their  works. 
And  the  sea  gave  up  the  dead  that  were  in  it;  and  death  and 
hell  delivered  up  those  that  were  in  them  ;  and  they  were  judged 
every  one  according  to  his  works"  Rev.  xx.  12,  13.  "Behold 
I  come; — and  my  reward  is  with  me  to  give  to  every  one  ac- 
cording to  his  works,"  Rev.  xxii.  12.  " Every  one  that  hear- 
cth  my  words  and  doeth  them,  I  will  liken  to  a  prudent  man  J 
—  ■but  every  one  who  heareth  my  words  and  doeth  them  not,  is 
likened  unto  a  foolish  man,"  Matt.  vii.  24,  26.  "JVot  every 
one  that  saith  u?ito  me,  Lord,  Lord,  shall  enter  into  the  king- 


320 


HEA  VEN  AND  HELL. 


dom  of  the  heavens;  but  he  that  doeth  the  will  of  my  Father 
who  is  in  the  heavens.  Afany  will  say  u?zto  me  in  that  day, 
Lord,  Lord,  have  we  not  prophesied  by  thy  name,  and  in  thy 
name  cast  out  devils,  and  in  thy  name  done  many  wonderful 
works?'  But  then  will  I  confess  to  them,  L  never  knew  you, 
depart  from  me,  ye  workers  of  iniquity"  Matt.  vii.  22,  23. 
"  'Then  shall  ye  begin  to  say,  We  have  eaten  and  drunk  in  thy 
presence,  and  thou  hast  taught  in  our  streets;  but  He  shall 
*/y,  L  tell  you,  I  know  you  not,  ye  workers  of  iniqtiity"  Luke 
xiii.  25,  26,  27.  UL  will  recompense  them  according  to  their 
work,  and  according  to  the  deed  of  their  hands"  Jer.  xxv.  14. 
"  fehovah,  whose  eyes  are  open  on  all  the  ways  of  man,  to  give 
to  every  one  according  to  his  ways,  and  according  to  the  fruit 
of  his  works,"  Jer.  xxxii.  19.  "/ will  visit  ztpon  his  ways,  and 
rccoinpense  to  him  his  works,"  Hosea  iv.  9.  '•'•fehovah  dealeth 
with  us  according  to  our  ways,  and  according  to  our  works," 
Zee.  i.  6.  Where  the  Lord  prophesies  concerning  the  last  judg- 
ment, He  mentions  nothing  but  works,  and  declares  that  they 
who  have  done  good  works  shall  enter  into  eternal  life,  and  that 
they  who  have  done  evil  works  shall  enter  into  damnation,  (see 
Matt.  xxv.  32  to  46,  and  many  other  passages  which  treat  of 
the  salvation  and  condemnation  of  man).  It  is  evident  that 
works  and  deeds  are  the  external  life  of  man,  and  that  the  qual- 
ity of  his  internal  life  is  manifested  through  them. 

472.  But  by  the  deeds  and  works  according  to  which  man  is 
judged,  are  not  meant  such  deeds  and  works  as  are  merely  exhibi- 
ted in  the  external  form,  but  such  also  as  they  are  internally ;  for 
every  one  knows  that  every  deed  and  work  proceeds  from  man's 
will  and  thought ;  for  if  it  were  otherwise,  his  deed  would  be 
mere  motion,  like  that  of  an  automaton  or  image.  Wherefore  a 
deed  or  work  in  itself  considered,  is  nothing  but  an  effect  which 
derives  its  soul  and  life  from  the  will  and  thought,  so  that  it  is 
will  and  thought  in  effect,  therefore  will  and  thought  in  an  exter- 
nal form.  Hence  it  follows,  that  such  as  are  the  will  and 
thought  which  produce  a  deed  or  work,  such  also  is  the  deed  or 
work.  If  the  thought  and  will  be  good,  the  deeds  and  works  are 
good  ;  but  if  the  thought  and  will  be  evil,  the  deeds  and  works 
are  evil,  although  outwardly  they  may  appear  alike.    A  thou- 


NBA  VBN  AND  HELL. 


321 


sand  men  may  act  alike  ;  that  is,  they  may  exhibit  a  similar  deed, 
— so  similar,  that  as  to  the  outward  form  their  deeds  can  scarcely 
be  distinguished  ;  and  yet  the  deeds  may  all  be  essentially  unlike, 
because  they  proceed  from  dissimilar  wills.  Take  for  example, 
the  case  of  acting  sincerely  and  justly  with  the  neighbor ;  one 
man  may  act  sincerely  and  justly  with  him,  in  order  that  he  may 
appear  to  be  sincere  and  just  for  the  sake  of  himself  and  his  own 
honor;  another,  for  the  sake  of  the  world  and  of  gain  ;  a  third, 
for  the  sake  of  reward  and  merit ;  a  fourth,  for  the  sake  of  friend- 
ship ;  a  fifth,  through  fear  of  the  law,  or  the  loss  of  reputation 
and  employment ;  a  sixth,  that  he  may  draw  some  one  to  his 
own  side, — wrong  though  it  be  ;  a  seventh,  that  he  may  deceive  ; 
and  others  from  other  motives.  But  the  deeds  of  all  these,  al- 
though they  appear  good, — for  it  is  good  to  act  sincerely  and 
justly  with  one's  neighbor, — still  are  evil,  since  they  are  not  done 
for  the  sake  of  sincerity  and  justice,  because  they  love  them,  but 
for  the  sake  of  self  and  the  world.  These  are  the  objects  which 
they  really  love ;  and  outward  sincerity  and  justice  are  sub- 
servient to  this  love,  as  servants  to  a  master,  who  despises  and 
dismisses  them  when  they  are  not  serviceable  to  him.  The  sin 
cere  and  just  conduct  of  those  who  act  from  the  love  of  sincerity 
and  justice,  appears  similar  in  the  external  form  to  that  of  the 
others.  Some  of  these  act  from  the  truth  of  faith,  or  from  obe- 
dience, because  it  is  so  commanded  in  the  Word ;  some  from  the 
good  of  faith  or  from  conscience,  because  from  religious  princi- 
ple ;  some  from  the  good  of  charity  toward  the  neighbor,  because 
his  good  ought  to  be  consulted ;  and  some  from  the  good  of  love 
to  the  Lord,  because  good  ought  to  be  done  for  its  own  sake,  and 
therefore  also  sincerity  and  justice.  They  love  sincerity  and  jus- 
tice because  these  are  from  the  Lord,  and  because  the  Divine 
which  proceeds  from  the  Lord  is  in  them,  and  thence,  viewed  in 
their  very  essence,  they  are  divine.  The  deeds  or  works  of  these 
are  interiorly  good,  and  therefore  also  they  are  exteriorly  good  ; 
for,  as  was  said  above,  deeds  or  works  are  altogether  such  as 
the  thought  and  will  from  which  they  proceed  ;  and  without 
these,  they  are  not  deeds  and  works,  but  only  inanimate  motions. 
From  these  considerations,  it  is  manifest  what  is  meant  by  deed* 
tnd  works  in  the  Word. 

41  o* 


322 


HE  A  VEN  AND  HELL. 


473.  Because  deeds  and  works  are  of  the  will  and  thought 
therefore  also  they  are  of  the  love  and  faith,  and  consequently 
they  are  of  the  same  quality  as  the  love  and  faith ;  for  whether 
we  s<Ty  the  love  or  the  will  of  a  man,  it  is  the  same  thing ;  and 
whether  we  say  the  faith  or  the  determinate  thought  of  a  man,  it 
is  also  the  same  ;  for  what  a  man  loves,  he  also  wills ;  and  what 
he  believes,  he  also  thinks.  If  a  man  loves  what  he  believes,  he 
also  wills  it,  and  as  far  as  possible  does  it.  Every  one  may 
know  that  love  and  faith  reside  in  man's  will  and  thought,  and 
not  out  of  them,  since  the  will  is  what  is  enkindled  by  love, 
and  the  thought  is  what  is  enlightened  in  matters  of  faith  ;  where- 
fore only  those  who  can  think  wisely  are  enlightened,  and  they, 
according  to  the  degree  of  their  illumination,  think  truths  and 
will  them  ;  or,  what  is  the  same,  they  believe  truths  and  love 
them.1 

474.  But  it  is  to  be  observed,  that  the  will  makes  the  man,  and 
the  thought  only  so  far  as  it  proceeds  from  the  will,  and  that  deeds 
or  works  proceed  from  both  ;  or,  what  is  the  same,  that  love 
makes  the  man,  and  faith  only  so  far  as  it  proceeds  from  love, 
and  that  deeds  or  works  proceed  from  both.  Hence  it  follows, 
that  the  will  or  love  is  the  man  himself ;  for  whatever  proceeds 
belongs  to  that  from  which  it  proceeds.  To  proceed  is  to  be 
brought  forth  and  exhibited  in  a  suitable  form,  in  order  that  it 
may  be  comprehended  and  seen.1    From  these  considerations  it 


•That  as  all  things  in  the  universe,  which  exist  according  to  order,  have 
reference  to  good  and  truth,  so,  with  man,  they  have  reference  to  will  and 
understanding,  n.  803.  10122;  because  the  will  is  the  recipient  of  good,  and 
the  understanding  is  the  recipient  of  truth,  n.  3332,  3623.  5232,  6065,  612?, 
7503,  9300,  9995.  It  amounts  to  the  same  thing,  whether  we  speak  cf 
truth  or  of  faith,  because  faith  is  of  truth  and  truth  is  of  faith;  and  it 
amounts  to  the  same  thing  whether  we  speak  of  good  or  of  love,  because 
love  is  of  good  and  good  is  of  love,  n.  4353,  4997,  7178,  10122,  10367. 
Hence  it  follows  that  the  understanding  is  the  recipient  of  faith,  and  the 
will  of  love,  n.  7179,  10122,  10367;  and  since  the  understanding  of  man  is 
capable  of  receiving  faith  in  God,  and  the  will  is  capable  of  receiving  love 
to  God,  it  follows  that  man  is  capable  of  being  conjoined  with  God  in 
faith  and  love;  but  a  being  who  is  capable  of  conjunction  with  God  by 
faith  and  love  can  never  die,  n.  4525,  6323,  9231. 

3  That  the  will  of  man  is  the  very  esse  of  his  life,  because  it  ib  the  re- 


HE  A  VEN  AND  HELL. 


323 


is  manifest  that  faith  separate  from  love  is  not  faith,  but  mere 
science,  which  in  itself  is  void  of  spiritual  life ;  in  like  manner 
that  a  deed  or  work  without  love,  is  not  a  deed  or  work  of  life, 
but  a  deed  or  work  of  death,  wherein  there  is  an  appearance  of 
life  derived  from  the  love  of  evil  and  from  faith  of  what  is  false. 
This  appearance  of  life  is  what  is  called  spiritual  death. 

475.  It  is  further  to  be  observed,  that  the  whole  man  is  exhib- 
ited in  his  deeds  or  works ;  and  that  his  will  and  thought,  or  his 
love  and  faith,  which  are  his  interiors,  are  not  complete  until 
they  exist  in  deeds  or  works,  which  are  his  exteriors  ;  for  these 
latter  are  the  ultimates  wherein  the  former  terminate,  and  without 
which  terminations  they  are  as  things  vague  and  unlimited  which 
have  as  yet  no  existence,  and  therefore  are  not  yet  in  the  man. 
To  think  and  to  will  without  doing,  when  there  is  opportunity,  is 
like  a  flame  shut  up  in  a  close  vessel,  whereby  it  is  extinguished  ; 
it  is  also  like-seed  cast  upon  sand,  which  does  not  germinate,  but 
perishes  with  its  prolific  principle  :  but  to  think  and  to  will,  and 
thence  to  do,  is  like  a  flame  in  the  open  air,  which  diffuses  heat 
and  light  all  around  ;  and  it  is  like  seed  in  the  ground,  which 
grows  up  into  a  tree  or  flower,  and  so  attains  a  living  and  visible 
existence.  Every  one  may  know  that  to  will  and  not  to  do, 
when  there  is  opportunity,  is  in  reality  riot  to  will ;  and  that  to 
love  good  and  not  to  do  it,  when  it  is  possible,  is  in  reality  not 


ceptacle  of  love  or  good;  and  that  the  understanding  is  the  existere  of  life 
thence  derived,  because  it  is  the  receptacle  of  faith  or  truth,  n.  3619,  5002, 
92S2.  Thus  that  the  life  of  the  will  is  the  principal  life  of  man,  and  that 
the  life  of  the  understanding  proceeds  from  it,  n.  585,  590,  3619,  7342,  8SS5, 
9282,  10076,  10109,  10110, — as  light  proceeds  from  fire  or  flame,  n.  6032, 
6314.  Hence  it  follows  that  man  is  man  by  virtue  of  his  will  and  of  his 
understanding  as  derived  from  his  will,  n.  891 1,  9069,  9071,  10076,  10109, 
10110.  Every  man  is  loved  and  esteemed  by  others  according  to  the  good 
of  his  will,  and  of  his  understanding  thence  derived;  for  he  is  loved  and 
esteemed  who  wills  well  and  has  a  good  understanding,  but  he  is  rejected 
and  despised  who  understands  well  and  does  not  will  well,  n.  8911,  10076. 
That  man  after  death  remains  such  as  his  will  is  and  his  understanding 
thence  derived,  n.  9069,  9071,  9386,  10153;  and  consequently  such  as  his 
love  is  and  his  faith  thence  derived ;  and  that  the  things  which  are  of 
faith,  and  not  at  the  same  time  of  lbve,  vanish  after  death,  because  they 
are  not  in  man,  and  form  no  part  of  him,  n.  553,  2364,  10153. 


324 


HEA  VEN  AND  HELL. 


to  love  it.  Will,  which  stops  short  of  action,  and  love  which 
does  not  do  the  good  that  is  loved,  is  a  mere  thought  separate 
from  will  and  love,  which  vanishes  and  comes  to  nothing.  Love 
and  will  is  the  very  soul  of  a  deed  or  work,  forming  its  body  in 
the  sincere  and  just  actions  which  a  man  performs.  The  spirit- 
ual body,  or  the  body  of  a  man's  spirit,  is  from  no  other  origin ; 
that  is,  it  is  formed  from  nothing  else  but  the  things  which  the 
man  does  from  his  love  or  will,  (see  above,  n.  463).  In  a  word, 
;ill  things  which  belong  to  the  man  and  to  his  spirit,  are  in  his 
deeds  or  works.1 

476.  From  these  considerations  it  may  now  be  evident  what  is 
meant  by  the  life  which  remains  with  man  after  death  ;  namely, 
that  it  is  his  love  and  the  faith  thence  derived — not  love  and  faith 
merely  in  potency,  but  also  in  act ;  thus  that  it  is  his  deeds  or 
works,  because  these  contain  within  themselves  all  tilings  which 
belong  to  the  man's  love  and  faith. 

477.  It  is  his  ruling  love  that  remains  with  a  man  after  death  ; 
nor  is  this  ever  changed  to  eternity.  Every  one  has  many  loves, 
but  still  they  all  have  reference  to  his  ruling  love,  and  make  one 
with  it,  or  together  compose  it.  All  things  of  the  will  which 
agree  with  the  riding  love  are  called  loves,  because  they  arc 
loved.  These  loves  are  interior  and  exterior  ;  some  of  them  are 
immediately  conjoined  to  the  ruling  love,  and  some  mediately  ; 
some  are  nearer  to  it,  and  some  more  remote  ;  but  all  are  in  some 
manner  its  servants.  Taken  together,  they  constitute  as  it  were  a 
kingdom  ;  for  although  man  is  entirely  ignorant  of  it,  their  ar- 
rangement within  him  resembles  the  subordinations  of  a  king- 
dom. But  something  of  this  is  manifested  to  him  in  the  other 
life,  for  according  to  their  arrangement  he  has  extension  of 

1  That  interior  tilings  flow  successively  into  things  exterior,  until  they 
reach  the  extreme  or  ultimate,  and  that  there  they  exist  and  subsist,  n.  634, 
6451,  6465.  9216.  That  they  not  only  flow-in,  but  also  form  in  the  ulti- 
mate what  is  simultaneous,  and  in  what  order,  n.  5897.  6451,  S603,  10099. 
That  hence  all  interior  things  are  held  together  in  connection,  and  subsist, 
n.  9S2S.  That  deeds  or  works  are  ultimates,  which  contain  interior  things, 
n.  10331.  Wherefore  to  be  recompensed  and  judged  according  to  deeds 
and  works,  is  to  be  recompensed  and  judged  according  to  all  things  of 
love  and  faith,  or  of  will  and  thought,  because  these  are  the  interior 
things  contained  in  them,  n.  3147,  3934,  6073,  S911,  10331,  1033S. 


HE  A  VEN  AND  HELL. 


thought  and  affection  there, — extension  into  heavenly  societies  if 
his  ruling  love  consist  of  the  loves  of  heaven,  but  into  infernal  so- 
cieties if  his  ruling  love  consist  of  the  loves  of  hell.  That  all  the 
thought  and  affection  of  spirits  and  angels  have  extension  into 
societies,  may  be  seen  above  in  the  chapter  concerning  the  wis- 
dom of  the  angels  of  heaven  ;  also  in  that  concerning  the  form 
of  heaven,  according  to  which  the  consociations  and  communica- 
tions there  are  regulated. 

478.  But  the  truths  which  have  been  hitherto  advanced  affect 
only  the  thought  of  the  rational  man  ;  that  they  may  also  be  pre- 
sented in  a  form  that  the  senses  can  take  cognizance  of,  I  will 
adduce  some  facts  from  experience  whereby  the  same  things  may 
be  illustrated  and  confirmed.  First,  it  shall  be  shown  that  man 
after  death  is  his  own  love  or  his  own  will.  Secondly,  that 
man  remains  to  eternity  such  as  he  is  in  respect  to  his  will  01 
ruling  love.  Thirdly,  that  the  man  whose  love  is  celestial  and 
spiritual  goes  to  heaven,  and  that  he  whose  love  is  corporeal  and 
worldly,  destitute  of  that  which  is  celestial  and  spiritual,  goes  to 
he^l.  Fourthly,  that  faith  does  not  remain  with  man,  if  it  be 
not  from  heavenly  love.  Fifthly,  that  it  is  love  in  act  which 
remains  with  man,  therefore  that  it  is  his  life. 

479>  That  man  after  death  is  his  own  love  or  his  own  will, 
has  been  testified  to  me  by  manifold  experience.  The  universal 
heaven  is  distinguished  into  societies  according  to  the  differences 
of  the  love  of  good,  and  every  spirit  who  is  elevated  into  heaven 
and  becomes  an  angel,  is  conveyed  to  that  society  which  is  dis- 
tinguished by  his  ruling  love.  On  his  arrival  there,  he  is  as 
though  he  were  at  home,  and  living  in^ the  house  where  he  was 
born.  The  angel  perceives  this,  and  is  there  consociated  with 
those  like  himself.  When  he  departs  thence,  and  goes  to  some 
other  place,  he  is  always  sensible  of  a  certain  inward  resistance, 
attended  with  a  desire  to  return  to  his  like,  and  thus  to  his  ruling 
love.  It  is  in  this  way  that  consociations  in  heaven  are  effected. 
The  like  occurs  in  hell,  where  also  they  are  consociated  accord- 
ing to  loves  which  are  the  opposite  of  the  loves  of  heaven. 
That  heaven  and  hell  consist  of  societies,  and  that  they  are  all 
distinct  according  to  the  differences  of  love,  may  be  seen  above, 
fa.  41  to  50,  and  n.  200  to  212).    That  man  after  death  is  his 


3  26 


HEA  VEN  AND  HELL. 


own  love,  has  also  been  made  evident  from  this,  that  those  things 
are  then  lemoved,  and  as  it  were  taken  away  from  him,  which  dc 
not  make  one  with  his  ruling  love.  If  he  is  good,  all  thing? 
discordant  or  disagreeing  with  his  good  are  removed,  and  as  it 
were  taken  away,  and  he  is  thus  let  into  his  own  love.  The  like 
occurs  if  he  is  evil, — but  with  this  difference,  that  truths  are 
taken  away  from  the  evil,  and  falses  from  the  good  ;  and  this 
process  goes  on,  until  at  last  everyone  becomes  his  own  love. 
This  takes  place  when  the  man-spirit  is  brought  into  the  third 
state,  which  will  be  treated  of  in  what  follows.  When  this  is 
accomplished,  he  turns  his  face  steadfastly  to  his  own  love,  which 
he  has  continually  before  his  eyes  in  whatever  direction  he  turns 
himself,  (see  above,  n.  123,  124).  All  spirits  may  be  led  at 
pleasure,  provided  that  they  be  kept  in  their  ruling  love  ;  nor  can 
they  resist,  even  though  they  are  perfectly  aware  of  being  so  led, 
and  think  that  they  will  resist.  The  experiment  has  often  been 
tried,  whether  they  could  do  anything  contrary  to  it,  but  to  at- 
tempt it  was  in  vain.  Their  love  is  like  a  cord  or  rope  fastened 
around  them  as  it  were,  whereby  they  can  be  drawn  along,  and 
from  which  they  cannot  extricate  themselves.  The  case  is  simi- 
lar with  men  in  the  world  ;  for  their  own  love  leads  them  also, 
and  by  means  of  it  they  are  led  by  others.  Still  more  is  this  the 
case  when  they  become  spirits,  because  then  it  is  not  allowable  to 
assume  the  appearance  of  any  other  love,  and  to  counterfeit  what 
is  not  their  own.  That  the  spirit  of  man  is  his  ruling  love,  is 
manifest  in  all  social  intercourse  in  the  other  life  ;  for  so  far  as 
any  one  acts  and  speaks  according  to  another's  love,  the  latter 
appears  conspicuously,  with  a  full,  cheerful,  and  lively  counte- 
nance ;  but  so  far  as  any  one  acts  and  speaks  in  opposition  to  the 
love  of  another,  his  countenance  begins  to  change,  to  become  ob- 
scure, and  to  fade  from  the  sight,  until  at  last  he  disappears  en- 
tirely, as  if  he  had  not  been  there.  I  have  often  wondered  at 
this,  because  nothing  of  the  kind  can  take  place  in  the  world  ; 
but  I  was  told  that  the  case  is  similar  with  the  spirit  in  man, 
which,  when  it  turns  itself  away  from  another,  is  no  longer  visi- 
ble to  him.  That  a  spirit  is  his  ruling  love,  was  also  made  evi- 
dent by  this  circumstance,  that  every  spirit  seizes  and  <<ppropri- 
ates  to  himself  whatever  agrees  with  his  love,  and  rejects  and 


HE  A  VEN  AND  HELL.  327 

removes  from  himself  everything  that  does  not  agree  with  it. 
Every  one's  love  is  like  spongy  and  porous  wood,  which  imbibes 
such  fluids  as  promote  its  growth,  and  repels  others.  It  is  also 
like  animals  of  every  kind,  which  know  their  proper  food,  and 
seek  that  which  agrees  with  their  nature,  and  turn  away  from 
whatever  disagrees ;  for  every  love  desires  to  be  nourished  by  its 
proper  aliments, — evil  love  by  falses,  and  good  love  by  truths. 
I  have  several  times  observed  that  certain  simple  good  spirits 
wished  to  instruct  the  evil  in  truths  and  goods,  but  that  the  latter 
fled  far  away  from  the  proffered  instruction  ;  and  when  they  came 
to  their  associates,  they  caught  with  much  pleasure  at  the  falses 
which  were  in  agreement  with  their  love.  I  have  also  seen 
good  spirits  conversing  with  each  other  about  truths,  which  were 
listened  to  with  eager  affection  by  the  good  spirits  present ;  but 
some  evil  spirits  who  were  also  present  paid  no  attention  to  what 
was  said,  and  behaved  as  if  they  did  not  hear.  In  the  world  of 
spirits  there  appear  ways,  some  of  which  lead  to  heaven  and  some 
to  hell,  and  every  one  to  some  society.  The  good  spirits  go  only 
in  those  ways  which  lead  to  heaven,  and  to  the  society  distin- 
guished by  the  good  of  their  peculiar  love  ;  nor  do  they  see  the 
ways  that  tend  in  other  directions ;  but  the  evil  spirits  go  only  in 
the  ways  which  lead  to  hell,  and  to  that  society  there  distin- 
guished by  the  evil  of  their  peculiar  love  ;  nor  do  they  see  the 
ways  that  tend  in  other  directions ;  and  if  they  do  see  them,  still 
they  are  unwilling  to  walk  in  them.  Such  ways  in  the  spiritual 
world  are  real  appearances,  which  correspond  to  truths  or  falses  ; 
wherefore  ways  in  the  Word  signify  truths  or  falses.1  By  these 
proofs  from  experience,  the  truths  before  advanced  from  reason 
are  confirmed,  namely,  that  every  man  after  death  is  his  own 
love  and  his  own  will.  It  is  said  his  own  will,  because  the  will 
of  every  one  is  his  love. 

480.  That  man  after  death  remains  to  eternity  such  as  he  is 
as  to  his  will  or  ruling  love,  has  also  been  confirmed  by  abun- 

1  That  a  way,  a  path,  a  road,  a  street,  and  a  broad  street,  signify  truths, 
which  lead  to  good,  and  also  falses  which  lead  to  evil,  n.  627,  2333,  10422. 
That  to  sweep  a  way  denotes  to  prepare  for  the  reception  of  truths,  n. 
3/42.  That  to  make  a  way  known,  when  spoken  concerning  the  Lord, 
denotes  to  instruct  ifi  cruths  which  lead  to  good,  n.  10565. 


J28 


HEA  VEN  AND  HELL. 


dant  experience.  I  have  been  permitted  to  converse  with  some 
who  lived  two  thousand  years  ago,  whose  lives  are  known  be- 
cause described  in  history ;  and  I  found  that  they  still  retained 
their  distinctive  characters,  and  were  exactly  such  as  they  had 
been  described,  for  the  quality  of  their  love,  from  and  according 
to  which  their  lives  were  formed,  remained  the  same.  I  have 
also  been  permitted  to  converse  with  others  who  lived  seventeen 
centuries  ago,  and  whose  lives  are  known  from  history ;  with 
others  who  lived  four  centuries  ago  ;  with  others  who  lived  three  ; 
and  so  on  ;  and  it  was  found  that  an  affection  similar  to  that 
which  distinguished  them  in  the  world,  ruled  in  them  still.  The 
only  difference  was,  that  the  delights  of  their  love  were  turned 
into  such  things  as  correspond  to  them.  I  have  been  told  by  the 
angels  that  the  life  of  the  ruling  love  is  never  changed  with  any 
one  to  eternity,  since  every  one  is  his  own  love  ;  wherefore  to 
change  that  love  in  a  spirit,  would  be  to  deprive  him  of  his  life, 
or  to  annihilate  him.  They  also  stated  the  reason,  which  is,  that 
man  after  death  is  no  longer  capable  of  being  reformed  by  in- 
struction, as  in  the  world,  because  the  ultimate  plane, -which  con- 
sists of  natural  knowledges  and  affections,  is  then  quiescent,  and 
cannot  be  opened  because  it  is  not  spiritual,  (see  above,  n.  464)  ; 
that  the  interiors  which  belong  to  the  rational  and  natural  minds 
rest  upon  that  plane,  like  a  house  on  its  foundation  ;  and  that  it 
is  on  this  account  that  man  remains  to  eternity  such  as  the  life 
of  his  love  had  been  in  fhe  world.  The  angels  wonder  exceed- 
ingly that  man  does  not  know  that  every  one  is  such  as  his  rul- 
ing love  is  ;  that  many  should  believe  they  can  be  saved  by  im- 
mediate mercy,  and  by  faith  alone,  whatever  be  the  quality  of 
their  lives  ;  also  that  they  do  not  know  that  the  divine  mercy  ope- 
rates through  means,  and  consists  in  being  led  by  the  Lord  both 
in  the  world  and  afterward  to  eternity  ;  and  that  those  are  led  by 
mercy  who  do  not  live  in  evil.  They  are  also  surprised  that  men 
do  not  know  that  faith  is  the  affection  of  truth  proceeding  from 
heavenly  love,  which  is  from  the  Lord. 

481.  That  the  7)ian  whose  love  is  celestial  and  spiritual  goes 
to  heaven,  and  he  whose  love  is  corporeal  and  worldly  -without 
celestial  and  spiritual,  goes  to  hell,  has  been  made  plain  to  me 
from  all  whom  I  have  seen  taken  up  into  heaven  and  cast  "into 


HE  A  VEN  AND  HELL. 


hell.  The  life  of  those  who  were  taken  up  into  heaven  had  beer, 
from  celestial  and  spiritual  love  ;  but  the  life  of  those  who  were 
cast  into  hell  had  been  from  corporeal  and  worldly  love.  Hea- 
venly love  is  to  love  what  is  good,  sincere  and  just,  for  their  own 
sake,  and  from  the  love  of  such  things,  to  do  them.  Thence  is 
derived  the  life  of  goodness,  sincerity  and  justice,  which  is  hea- 
venly life.  They  who  love  goodness,  sincerity,  and  justice,  for 
their  own  sake,  and  practice  or  live  them,  love  the  Lord  above 
all  things,  because  these  are  from  Him  ;  and  they  also  love  the 
neighbor,  because  these  are  the  neighbor  that  is  to  be  loved.1 
But  corporeal  love  is  to  love  what  is  good,  sincere,  and  just,  not 
for  their  own  sake,  but  for  the  sake  of  self,  because  they  are  loved 
only  as  the  means  of  securing  reputation,  honor,  and  gain. 
They  who  are  in  such  love  do  not  regard  the  Lord  and  the  neigh- 
bor in  what  is  good,  sincere,  and  just,  but  themselves  and  the 
world,  and  experience  delight  in  fraud ;  and  goodness,  sincerity, 
and  justice,  practiced  with  fraudulent  intent,  are  evil,  insincerity, 
and  injustice  ;  and  these  latter  are  the  things  which  they  love  in  the 
former.  Because  the  loves  thus  determine  the  quality  of  every 
one's  life,  therefore  all  are  examined  on  their  first  entrance  after 


1  That  the  Lord  is  our  neighbor  in  the  supreme  sense,  because  He  ought 
to  be  loved  above  all  things  ;  but  that  to  love  the  Lord  is  to  love  that  which 
is  from  Ilim,  because  He  Himself  is  in  everything  which  is  from  Himself; 
thus  it  is  to  love  the  good  and  the  true,  n.  2425,  3419,  6706,  671 1,  6S19, 
6823,  Si 23.  That  to  love  the  good  and  the  true,  which  is  from  Him,  is  to 
live  according  to  them,  and  that  this  is  to  love  the  Lord,  n.  10143,  10153, 
10310,  10336,  10578,  10645.  That  every  man  and  every  society,  also  a 
man's  country  and  the  church,  and  in  the  universal  sense,  the  kingdom 
of  the  Lord,  are  our  neighbor,  and  that  to  do  them  good  from  the  love  of 
good  according  to  the  quality  of  their  state,  is  to  love  the  neighbor;  thus 
their  good,  which  is  to  be  consulted,  is  the  neighbor,  n.  6818  to  6S24,  8123. 
That  moral  good  also,  which  is  sincerity,  and  civil  good,  which  is  justice, 
are  our  neighbor ;  and  that  to  act  sincerely  and  justly  from  the  love  of  sin- 
cerity and  justice  is  to  love  the  neighbor,  n.  2915,  4730,  8120,  8121  to  8123. 
That  hence  charity  toward  the  neighbor  extends  itself  to  all  things  of  the 
life  of  man,  and  that  to  do  what  is  good  and  just,  and  to  act  sincerely  from 
the  heart  in  every  occupation  and  in  every  work,  is  to  love  the  neighbor, 
n.  2417,  8121,  8124.  That  doctrine  in  the  ancient  church  was  the  doctrine 
of  charity,  and  that  hence  that  church  had  wisdom,  n.  2417,  2385,  3419, 
3420,  4844,  6628. 
42  i 


,53°  HE  A  VEN  AND  HELL. 


death  into  the  world  of  spirits  ;  and  when  their  quality  is  ascer- 
tained, they  are  joined  to  those  who  are  in  similar  love.  They 
who  are  in  heavenly  love  are  joined  to  their  like  in  heaven,  and 
they  who  are  in  corporeal  love,  to  their  like  in  hell.  And  when 
they  have  passed  through  their  first  and  second  states,  the  two 
classes  are  so  completely  separated,  that  they  no  longer  see  or 
know  each  other  ;  for  every  one  becomes  his  own  love,  not  only 
as  to  his  interiors  which  belong  to  the  mind,  but  also  as  to  his 
exteriors  which  belong  to  the  face,  body,  and  speech  ;  for  every- 
one becomes  the  image  of  his  own  love,  even  in  external  appear- 
ance. They  who  '  are  corporeal  loves,  appear  gross,  obscure, 
black,  and  deformed ;  but  they  who  are  heavenly  loves  appear 
fresh,  bright,  fair,  and  beautiful.  In  their  minds  and  thoughts 
also,  they  are  altogether  unlike.  They  who  are  heavenly  loves 
are  also  intelligent  and  wise  ;  but  they  who  are  corporeal  loves 
are  stupid  and  as  it  were  foolish.  When  permission  is  given  to 
inspect  the  interiors  and  exteriors  of  the  thought  and  affection 
of  those  who  are  in  heavenly  love,  their  interiors  appear  like 
light, — those  of  some  like  flaming  light, — and  their  exteriors  ap- 
pear of  various  beautiful  colors  like  those  of  the  rainbow ;  but 
the  interiors  of  those  who  are  in  corporeal  love  appear  like  some- 
thing black,  because  they  are  closed  ;  and  in  some  cases  they  have 
a  dusky,  fiery  appearance  ;  these  latter  are  they  who  have  been 
interiorly  in  malignant  deceit ;  but  their  exteriors  appear  of  a 
shocking  color,  and  melancholy  to  look  upon.  (The  interiors 
and  exteriors  which  belong  to  the  rational  and  natural  minds, 
are  exhibited  visibly  in  the  spiritual  world,  whenever  the  Lord 
pleases).  They  who  are  in  corporeal  love  can  see  nothing  in  the 
light  of  heaven,  that  light  being  thick  darkness  to  them  ;  but  the 
light  of  hell,  which  is  like  that  from  ignited  coals,  is  to  them  as 
clear  light.  Their  interior  sight  is  also  darkened,  in  the  light  of 
heaven,  to  such  a  degree  that  they  become  insane  ;  wherefore 
they  shun  that  light,  and  hide  themselves  in  dens  and  caverns,  at 
a  depth  proportioned  to  their  falses  derived  from  evils.  But  on 
the.  other  hand,  those  who  are  in  heavenly  love  sec  all  things 
more  clearly  in  proportion  as  they  enter  more  interiorly  or  supe- 
riorly into  the  light  of  heaven  ;  and  all  tilings  appear  to  them 
more  beautiful  also,  and  truths  are  perceived  more  intelligently 


HEAVEN  AND  HELL.  33 1 

and  wisely  in  the  same  proportion.  They  who  are  in  corporeal 
love  cannot  possibly  live  in  the  heat  of  heaven,  for  the  heat  of 
heaven  is  heavenly  love  ;  but  the  heat  of  hell  is  agreeable  to  them, 
which  heat  is  the  love  of  exercising  cruelty  toward  those  who  do 
not  favor  them.  Contempt  of  others,  enmity,  hatred,  and  re- 
venge, are  the  delights  of  that  love.  When  they  are  in  these  de- 
lights, they  are  in  their  life,  being  utterly  ignorant  of  what  it  is  to 
do  good  to  others  from  good  itself,  and  for  the  sake  of  good  itself, 
but  only  skilled  in  doing  good  from  evil,  and  for  the  sake  of  evil. 
Nor  can  those  who  are  in  corporeal  love  breathe  in  heaven. 
When  any  evil  spirit  is  conveyed  thither,  he  draws  his  breath  like 
one  who  struggles  in  a  contest.  But  they  who  are  in  heavenly 
love  breathe  more  freely  and  live  more  perfectly  in  proportion  as 
they  enter  more  interiorly  into  heaven.  From  these  considera- 
tions it  may  be  evident  that  celestial  and  spiritual  love  is  heaven 
with  man,  because  all  things  of  heaven  are  inscribed  on  that  love  ; 
and  that  corporeal  and  worldly  love,  without  that  which  is  celes- 
tial and  spiritual,  is  hell  with  man,  because  all  things  of  hell  are 
inscribed  on  those  loves.  Hence  it  is  plain  that  he  who  is  in  ce- 
lestial and  spiritual  love  goes  to  heaven,  and  he  who  is  in  corpo- 
real and  worldly  love,  without  that  which  is  celestial  and  spirit- 
ual, goes  to  hell. 

482.  That  faith  does  not  remain  with  ?nan,  unless  it  spring" 
from  heavenly  love,  has  been  made  manifest  to  me  by  so  much 
experience,  that  were  I  to  recite  all  that  I  have  seen  and  heard 
upon  this  subject,  it  would  fill  a  volume.  This  I  can  testify,  that 
there  is  no  faith  at  all,  neither  can  there  be  any,  with  those  who 
are  in  corporeal  and  worldly  love  without  that  which  is  celestial 
and  spiritual ;  and  that  what  some  may  regard  as  faith,  is 
mere  science,  or  a  persuasion  that  such  a  thing  is  true,  because 
it  serves  their  love.  Many  also  from  among  those  who  supposed 
that  they  had  faith,  have  been  brought  to  those  who  really  had  it ; 
and  when  communication  with  them  was  opened,  they  perceived 
that  their  faith  was  no  faith  at  all.  They  also  confessed  after- 
ward that  mere  belief  in  the  truth  and  in  the  Word  is  not  faith, 
but  that  to  love  truth  from  heavenly  love,  and  to  will  and  do  it 
from  interior  affection,  is  faith.  It  was  also  shown  that  their 
persuasion,  which  they  called  faith,  was  only  as  the  light  of 


332 


HEAVEN  AND  HELL. 


winter,  in  which  there  is  no  heat.  In  that  season,  therefore,  all 
things  on  the  earth  being  bound  in  frost,  become  torpid  and  lie 
buried  beneath  the  snow.  Wherefore  as  soon  as  the  rays  of  the 
light  of  heaven  fall  upon  the  light  of  this  persuasive  faith,  with 
them  it  is  not  only  extinguished,  but  also  becomes  as  thick  dark- 
ness, wherein  no  one  sees  himself.  And  their  interiors  become 
so  darkened  at  the  same  time,  that  they  understand  nothing 
whatever,  and  at  length  become  insane  from  falses.  Wherefore 
all  the  truths  which  such  persons  had  learned  from  the  Word 
and  from  the  doctrine  of  the  church,  and  had  called  the  truths  of 
their  faith,  are  taken  away  from  them,  and  they  are  imbued, 
instead,  with  every  false  persuasion  which  is  in  agreement  with 
the  evil  of  their  life  ;  for  all  are  let  into  their  own  loves,  and  into 
the  falses  which  agree  with  them  ;  and  then  they  hate  and  turn 
from  and  thus  reject  truths,  because  they  are  repugnant  to  the 
falses  of  evil  in  which  they  are.  This  I  can  testify  from  all  my 
experience  concerning  the  things  of  heaven  and  hell,  that  all 
who  have  acknowledged  the  doctrine  of  salvation  by  faith  alone, 
and  have  led  evil  lives,  are  in  hell.  I  have  seen  many  thousands 
of  them  cast  down  thither,  concerning  whom  see  in  the  treatise 
on  the  Last  Judgment  and  the  destruction  of  Babylon. 

483.  That  it  is  love  in  act,  thus  that  it  is  the  life  of  ?nan, 
which  remains,  follows  as  a  conclusion  from  the  experimental 
evidence  that  has  now  been  adduced,  and  from  what  has  been 
said  above  concerning  deeds  and  works.  Love  in  act  is  work 
and  deed. 

484.  It  is  to  be  observed  that  all  works  and  deeds  belong  to 
moral  and  civil  life,  and  hence  regard  sincerity  and  uprightness, 
justice  and  equity.  Sincerity  and  uprightness  belong  to  moral 
life  ;  justice  and  equity,  to  civil  life.  The  love  from  which  they 
are  practiced,  is  either  heavenly  or  infernal.  The  works  and 
deeds  of  moral  and  civil  life  are  heavenly,  if  they  arc  done  from 
heavenly  love  ;  for  whatever  is  done  from  heavenly  love  is  done 
from  the  Lord,  and  whatever  is  done  from  the  Lord  is  good. 
Hut  the  deeds  and  works  of  moral  and  civil  life  are  infernal,  if 
they  are  done  from  infernal  love  ;  for  whatever  is  done  from  this 
love, —which  is  the  love  of  self  and  the  world, — is  done  from 
man  himself,  and  whatever  is  done  from  man  himself  is  ir. 


HE  A  VEN  AND  HELL. 


333 


itself  evil ;  because  man,  viewed  in  himself,  or  as  to  his  pro- 
prium,  is  nothing  but  evil.1 


THE  DELIGHTS  OF  EVERY  ONE'S  LIFE  ARE,  AFTER  DEATH, 
TURNED  INTO  CORRESPONDING  DELIGHTS. 

485.  That  the  ruling  affection  or  dominant  love  remains  with 
every  one  to  eternity,  was  shown  in  the  preceding  chapter ;  but 
that  the  delights  of  that  affection  or  love  are  turned  into  corre- 
sponding delights,  is  now  to  be  shown.  By  being  turned  into 
corresponding  delights,  is  meant  into  spiritual  ones  which  corre- 
spond to  natural.  That  these  are  turned  into  spiritual  delights 
in  the  other  world,  may  be  evident  from  the  fact  that  so  long  as 
man  is  in  the  natural  world  he  is  in  a  terrestrial  body ;  but  when 
he  leaves  that  body  he  enters  the  spiritual  world  and  puts  on  a 
spiritual  body.  (That  the  angels  are  in  a  perfect  human  form, 
and  men  likewise  after  death,  and  that  the  bodies  with  which 
they  are  then  clothed  are  spiritual,  may  be  seen  above,  n.  73  to 
77  ;  and  n.  453  to  460.  And  for  what  is  meant  by  the  correspon- 
dence of  spiritual  things  with  natural,  see  n.  87  to  115). 

486.  All  the  delights  which  man  enjoys  are  those  of  his  ruling 
love  ;  for  he  feels  nothing  to  be  delightful  except  what  he  loves  ; 

1  That  the  prop ri 'urn  of  man  consists  in  loving  himself  more  than  God, 
and  the  world  more  than  heaven,  and  in  making  light  of  his  neighbor  in 
comparison  with  himself;  thus  that  it  consists  in  the  love  of  self  and  of 
the  world,  n.  694,  731,  4317.  That  man  is  born  into  this  proprium,  and 
that  it  is  dense  evil,  n.  210,  215,  731,  874,  875,  876,  987,  1047,  2307,  2308, 
3518,  3701,  3812,  8480,  S550,  102S3,  10284,  10286,  10732.  That  not  only  all 
evil,  but  also  every  false,  comes  from  the  proprium  of  man,  n.  1047,  10283, 
10284,  10286.  That  the  evils,  which  are  from  the  proprium  of  man,  are 
contempt  of  others,  enmity,  hatred,  revenge,  cruelty,  deceit,  n.  6667,  7370, 
737  V  7374-  934$,  Too38,  10742.  That  as  the  proprium  of  man  has  rule, 
the  good  of  love  and  the  truth  of  faith  are  either  rejected,  or  suffocated, 
or  perverted,  n.  2041,  7491,  7492,  7643.  8487,  10455,  10742.  That  the  pro- 
prium of  man  is  hell  with  him,  n.  694,  84S0.  That  the  good,  which  man 
does  from  the  proprium,  is  not  good,  but  is  in  itself  evil,  n.  8480. 


334 


HE  A  VEN  AND  HELL. 


consequently  that  which  he  loves  supremely,  is  in  the  highest  de- 
gree delightful.  It  amounts  to  the  same,  whether  we  say  the 
ruling  love,  or  that  which  is  loved  above  all  things.  Those  de- 
lights are  various.  There  are  in  general  as  many  as  there  are  rul- 
ing loves,  and  therefore  as  many  as  there  are  men,  spirits,  and 
angels, — for  the  ruling  love  of  one  is  never  in  all  respects  like 
that  of  another.  Hence  it  is  that  the  face  of  one  is  never  ex- 
actly like  that  of  another ;  for  the  face  of  every  one  is  an  image 
of  his  mind,  and  in  the  spiritual  world  is  an  image  of  his  ruling 
love.  The  delights  of  every  individual  in  particular  are  also  of 
infinite  variety  ;  nor  is  a  single  delight  of  any  one  altogether  sim- 
ilar to,  or  the  same  as,  that  of  another,  whether  we  regard  those 
which  succeed  one  after  another,  or  those  which  exist  simultane- 
ously one  with  another.  One  delight  is  never  given  exactly  like 
another.  But  still  these  specific  delights  with  every  individual 
refer  themselves  to  the  one  love  belonging  to  him,  which  is  his 
ruling  love  ;  for  they  compose  it,  and  thus  make  one  with  it.  In 
like  manner  all  delights  in  general  have  reference  to  one  univer- 
sally ruling  love  ;  which,  in  heaven,  is  to  love  the  Lord,  and  in 
hell,  the  love  of  self. 

4S7.  What  and  of  what  nature  are  the  spiritual  delights  into 
which  the  natural  delights  of  every  one  are  turned  after  death,  can 
only  be  known  from  the  science  of  correspondences.  This  teaches 
in  general,  that  no  natural  thing  exists  to  which  something  spirit- 
ual does  not  correspond  ;  and  it  also  teaches  in  particular,  what 
and  of  what  nature  the  corresponding  thing  is.  Wherefore  a 
person  skilled  in  that  science  may  learn  and  know  his  own  state 
after  death,  provided  lie  knows  his  own  love,  and  its  relation  to 
that  universally  ruling  love  just  spoken  of,  to  which  all  loves  have 
reference.  But  it  is  impossible  for  those  who  are  in  the  love  of 
self  to  know  their  ruling  love,  because  they  love  whatever  is 
their  own,  and  call  their  evils  goods,  and  the  falses  which  favor 
and  thereby  confirm  their  evils,  they  at  the  same  time  call  truths. 
Nevertheless,  if  they  wish,  they  may  learn  it  from  others  who 
are  wise,  since  these  see  what  they  themselves  do  not;  hut  this  is 
not  possible  with  those  who  are  so  filled  with  the  love  of-  self,  as 
to  spurn  all  the  instruction  of  the  wise.  But  those  who  are  in 
heavenly  love  receive  instruction  ;  and  on  being  brought  into  the 


HEA  I  EN  AND  HELL. 


335 


evils  into  which  they  were  born,  see  them  from  truths,-  —for  it  is 
these  which  make  evils  manifest.  Every  one  can  see  evil  and 
its  falsity  by  means  of  truth  derived  from  good  ;  but  no  one  can 
see  the  good  and  the  true  from  evil,  because  the  falses  of  evil  are 
darkness,  and  likewise  correspond  to  darkness.  They  who  are 
in  falses  derived  from  evil  are  therefore  like  blind  persons,  who 
do  not  see  the  objects  which  are  in  light.  They  also  shun  truths, 
as  creatures  of  the  night1  shun  the  light  of  day.  But  truths  de- 
rived from  good  are  light,  and  likewise  correspond  to  light,  (as 
may  be  seen  above,  n.  126  to  134)  ;  wherefore  they  who  are 
in  truths  derived  from  good,  are  seers,  having  their  eyes  open, 
and  discerning  the  things  which  are  of  light  and  of  shade.  In 
these  truths  I  have  also  been  confirmed  by  experience.  The  an- 
gels in  the  heavens  both  see  and  perceive  the  evils  and  falses 
which  sometimes  rise  up  in  themselves,  and  likewise  the  evils 
and  falses  wherein  are  the  spirits  who,  in  the  world  of  spirits, 
are  connected  with  the  hells  ;  but  the  spirits  themselves  cannot 
see  their  own  evils  and  falses.  What  the  good  of  heavenly  love 
is,  what  conscience,  what  sincerity  and  justice, — except  as  prac- 
ticed for  some  selfish  end, — and  what  it  is  to  be  led  by  the  Lord, 
they  do  not  comprehend.  They  declare  that  there  are  no  such 
things,  and  therefore  that  they  are  nothing.  These  things  are  said 
to  induce  man  to  examine  himself,  and  from  his  delights  learn 
the  quality  of  his  love,  and  thence  what  will  be  the  state  of  his  life 
after  death,  so  far  as  he  understands  the  science  of  correspond- 
ences. 

4S8.  How  the  delights  of  every  one's  life  are  turned  into  cor- 
responding delights  after  death,  may  indeed  be  known  from  the 
science  of  correspondences  ;  but  because  that  science  is  not  yet  gen- 
erally known,  I  will  illustrate  the  subject  by  some  examples 
from  experience.    All  those  who  are  in  evil,  and  have  confirmed 

'That  from  correspondence  darkness,  when  mentioned  in  the  Word, 
signifies  falses,  and  thick  darkness  the  falses  of  evil,  n.  1S39,  JS6o,  7688, 
7 7 1 1 .  That  the  light  of  heaven  is  thick  darkness  to  the  evil,  n.  1861,6832, 
8197.  That  the  inhabitants  of  hell  are  said  to  be  in  darkness,  because 
they  are  in  the  falses  of  evil,  n.  3340,  4418,  4531.  That  the  blind,  in  the 
Word,  signify  those  who  are  in  falses,  and  are  not  willing  to  be  instructed, 
n.  2383.  6990. 


HEAVEN  AND  HELL. 


themselves  in  falses  against  the  truths  of  the  church,  and  espe- 
cially those  who  have  rejected  the  Word,  shun  the  light  of  heaven, 
and  betake  themselves  to  subterranean  places,  which  through 
the  openings  appear  very  dark,  and  to  the  clefts  of  rocks,  and 
there  hide  themselves.  And  they  seek  such  retreats  because  they 
have  loved  falses  and  hated  truths  ;  for  such  caverns,  and  clefts 
of  rocks,1  and  darkness  also,  correspond  to  falses,  and  light  corre- 
sponds to  truths.  It  is  their  delight  to  dwell  in  such  places,  and 
undelightful  to  them  to  dwell  in  open  plains.  In  like  manner  do 
those  who  have  taken  delight  in  clandestine  and  insidious  plots, 
and  in  the  secret  contrivance  of  fraudulent  schemes  ;  these,  too, 
are  in  those  caverns,  and  enter  into  chambers  so  dark  that  they 
cannot  even  see  one  another,  and  there  they  whisper  in  each 
other's  ears  in  corners.  This  is  what  the  delight  of  their  love  is 
turned  into.  They  who  have  studied  the  sciences  with  no  other 
end  than  to  acquire  the  reputation  of  learning,  and  who  have  not 
cultivated  their  rational  faculty  by  means  of  them,  and  have 
taken  delight  in  the  things  of  memory  from  pride  thence,  love 
sandy  places,  which  they  choose  in  preference  to  fields  and  gar- 
dens, because  sandy  places  correspond  to  such  studies.  They 
who  have  been  acquainted  with  the  doctrinals  of  their  own 
church  and  of  others,  and  have  not  applied  any  of  their  know- 
ledge to  life,  choose  for  themselves  rocky  places,  and  dwell 
among  heaps  of  stones,  shunning  places  that  are  cultivated,  be- 
cause they  dislike  them.  They  who  have  ascribed  all  tilings  to 
nature,  and  they  also  who  have  ascribed  all  things  to  their  own 
prudence,  and  who  by  various  artifices  have  raised  themselves  to 
honors,  and  have  acquired  wealth,  apply  themselves  in  the  other 
life  to  the  study  of  magical  arts,  which  are  abuses  of  divine  or- 
der, and  find  thereto  the  highest  delight  of  their  life.  They  who 
have  applied  divine  truths  to  gratify  their  own  loves,  and  thus 
have  falsified  them,  love  urinous  places  and  odors,  because  these 
correspond  to  the  delights  of  such  love.J   They  who  have  been  sor- 

'  That  a  hole  and  the  cleft  of  a  rock,  in  the  Word,  signify  an  obscure 
and  false  principle  of  faith,  n.  105S2 ;  because  a  rock  signifies  faith  from 
the  Lord,  n.  85S1,  105S0,  and  a  stone  the  truth  of  faith,  n.  114,  643,  1298, 
3720.  6426,  8609,  10376. 

»  That  the  defilements  of  truth  correspond  to  urine,  n.  5390. 


HEAVEN  AND  HELL. 


337 


didly  avaricious,  dwell  in  huts,  and  love  swinish  filth,  and  such 
nidorous  exhalations  as  proceed  from  indigested  substances  in  the 
stomach.  They  who  have  passed  their  life  in  mere  pleasures, 
have  lived  delicately,  and  indulged  their  appetites,  prizing  such 
enjoyments  as  the  highest  good  of  life,  love  excrementitious 
things  and  privies  in  the  other  life.  These  are  delightful  to 
them,  because  such  pleasures  are  spiritual  filth.  They  shun 
places  that  are  clean  and  free  from  filth,  because  such  places 
are  undelightful  to  them.  They  who  have  taken  delight  in  adul- 
teries, dwell  in  the  other  world  in  brothels,  where  all  things  are 
vile  and  filth)'.  These  places  they  love,  and  shun  chaste  houses ; 
as  soon  as  they  come  near  the  latter,  they  faint  away.  Nothing 
is  more  delightful  to  them  than  to  break  the  bonds  of  marriage. 
They  who  have  thirsted  for  revenge,  and  have  thence  contracted 
a  savage  and  cruel  nature,  love  cadaverous  substances,  and  are 
also  in  such  hells.    So  in  other  instances. 

4S9.  But  the  delights  of  the  life  of  those  who  have  lived  in 
heavenly  love  in  the  world,  are  turned  into  corresponding  objects 
such  as  are  in  the  heavens  ;  these  objects  exist  from  the  sun  of 
heaven,  and  from  the  light  thence  proceeding,  which  light  pre- 
sents to  view  such  objects  as  conceal  within  them  things  divine. 
The  objects  which  thence  appear  affect  the  interiors  of  the  angels 
which  belong  to  their  minus,  and  at  the  same  time  the  exteriors 
which  belong  to  their  bodies.  And  because  divine  light,  which 
is  the  divine  truth  proceeding  from  the  Lord,  flows  into  their 
minds  which  are  opened  by  heavenly  love,  therefore  in  externals 
it  presents  to  view  such  objects  as  correspond  to  the  delights  of 
their  love.  That  the  visible  objects  which  exist  in  the  heavens 
correspond  to  the  interiors  of  the  angels,  or  to  those  things 
which  belong  to  their  faith  and  love,  and  thence  to  their  intelli- 
gence and  wisdom,  was  shown  in  the  chapter  on  representatives 
and  appearances  in  heaven,  (n.  170  to  176)  ;  and  in  that  on  the 
wisdom  of  the  angels  of  heaven,  (n.  265  to  275).  Having  un- 
dertaken to  confirm  this  matter  by  examples  from  experience,  in 
order  to  illustrate  the  truths  already  deduced  from  the  causes  of 
things,  I  will  adduce  some  particulars  concerning  the  heavenly 
delights  into  which  natural  delights  are  turned  with  those  who 
I've  in  heavenly  love  in  the  world.  They  who  have  loved  divine 
43  P 


33$ 


I1EA  VEN  AND  HELL. 


truths  and  the  Word  from  interior  affection,  or  from  the  affection 
of  truth  itself,  in  the  other  life  dwell  in  light,  in  elevated  places 
which  appear  like  mountains,  and  there  they  are  continually  in 
the  light  of  heaven.  They  have  no  idea  of  darkness  like  that 
of  night  in  the  world.  And  they  also  live  in  a  vernal  tempera- 
ture. There  are  exhibited  before  them  as  it  were  fields  and 
harvests,  and  likewise  vineyards.  Everything  in  their  houses 
glistens  as  if  made  of  precious  stones.  To  look  through  tl  e 
windows,  is  like  looking  through  pure  crystals.  These  are  the 
delightful  objects  of  their  sight ;  but  the  same  things  are  interi- 
orly delightful  on  account  of  their  correspondence  with  divine- 
celestial  things  ;  for  the  truths  derived  from  the  Word  which  they 
have  loved,  correspond  to  harvests,  vineyards,  precious  stones, 
windows,  and  crystals.1  They  who  have  applied  the  doctrinals  of 
the  church  derived  from  the  Word  immediately  to  life,  are  in  the 
inmost  heaven,  and  in  the  enjoyments  of  the  delight  of  wisdom 
above  the  rest.  In  every  single  object  they  behold  things  divine. 
They  see  the  objects,  indeed,  but  the  divine  things  corresponding 
to  them  flow  immediately  into  their  minds,  and  fill  them  witli  a 
blessedness  wherewith  all  their  sensations  are  affected.  Hence 
all  objects,  to  their  eyes,  seem  as  it  were  to  laugh,  sport,  and  live. 
(On  tli is  subject  sec  above,  n.  270).  They  who  have  loved  the 
sciences,  and  have  cultivated  their  rational  faculty  by  means  of 
them,  and  thence  have  procured  to  themselves  intelligence,  and 
have  at  the  same  time  acknowledged  the  Divine,  find  the  pleasure 
which  they  derived  from  the  sciences,  and  their  rational  delight, 
turned  in  the  other  life  into  spiritual  delight,  which  is  that  of  the 
knowledges  of  good  and  truth.  They  dwell  in  gardens,  where 
appear  beds  of  flowers  and  grass-plats  beautifully  arranged,  and 
rows  of  trees  round  about,  together  with  porticoes  and  walks. 


That  a  harvest,  when  mentioned  in  the  Word,  signifies  a  state  of 
reception  and  the  increase  of  truth  derived  from  good,  n.  9294.  That 
a  standing  crop  signifies  truth  in  conception,  n.  9146.  That  vineyards 
i.ignify  the  spiritual  church,  and  the  truths  of  that  church,  n.  io6y,  9139. 
That  precious  stones  signify  the  truths  of  heaven  and  the  church  transpa- 
rent from  good,  n.  114,  9S03,  9865.  9S6S,  9S73,  9905.  That  a  window  sig- 
nifies the  intellectual  principle  which  is  of  the  internal  sight,  n.  655,  658 

339' • 


HEA  VEN  AND  HELL. 


339 


The  trees  and  flowers  are  varied  every  day.  The  view  of  the 
whole  in  general  presents  delights  to  their  minds,  and  the 
varieties  in  particular  continually  renew  them  ;  and  because  these 
objects  correspond  to  things  divine,  and  those  who  behold  them 
are  in  the  science  of  correspondences,  they  are  perpetually  re- 
plenished with  new  knowledges,  whereby  their  spiritual  rational 
faculty  is  perfected.  They  are  sensible  of  these  delights,  because 
gardens,  beds  of  flowers,  grass-plats,  and  trees,  correspond  to 
sciences  and  knowledges,  and  to  intelligence  thence  derived.1 
They  who  have  ascribed  all  things  to  the  Divine,  and  have 
regarded  nature  respectively  as  dead,  only  subservient  to  things 
spiritual,  and  have  confirmed  themselves  in  this  belief,  dwell  in 
heavenly  light,  which  renders  all  things  that  appear  before  their 
eyes  transparent ;  and  in  that  transparency  they  behold  innumer- 
able variegations  of  light,  which  their  internal  sight  imbibes  as 
it  were  immediately ;  thence  they  perceive  interior  delights. 
The  objects  which  appear  in  their  houses  are  as  if  made  of  dia- 
monds, resplendent  with  similar  variegations  of  light.  I  have 
been  told  that  the  walls  of  their  houses  are  like  crystal,  thus 
also  transparent ;  and  in  them  appear  as  it  were  moving  forms 
representative  of  heavenly  things,  also  with  perpetual  variety. 
And  these  phenomena  exist,  because  such  transparency  corre- 
sponds to  an  understanding  enlightened  by  the  Lord,  and  free 
from  the  shades  which  originate  in  faith  merely  natural,  and  in 
the  love  of  natural  things.  Such  are  the  things,  with  numberless 
others,  concerning  which  it  has  been  said  by  those  who  have 
been  in  heaven,  that  they  have  beheld  things  which  eye  hath  not 
seen,  and, — from  a  perception  of  divine  things  thence  communi- 
cated,— that  they  have  heard  things  which  the  ear  never  heard. 
They  who  have  not  acted  clandestinely,  but  have  been  willing 
that  all  their  thoughts  should  be  known  abroad,  so  far  as  was  con- 
sistent with  the  interests  and  customs  of  civil  life, — because  they 

1  That  a  garden,  a  grove,  and  a  paradise  signify  intelligence,  n.  ice,  108, 
3220.  That  therefore  the  ancients  celebrated  holy  worship  in  groves,  n. 
3722,  4552.  That  flowers  and  flower-beds  signify  scientific  truths  and 
knowledges,  n.  9553.  That  herbs,  grasses,  and  grass-plats  signify  scien- 
tific truths,  n.  7571.  That  trees  signify  perceptions  and  knowledges,  n. 
-.03,  2163,  2682,  2722,  2972,  7692. 


34° 


HEA  VEN  AND  HELL. 


have  thought  nothing  but  what  was  sincere  and  just  frorr  the 
Divine, — appear  in  heaven  with  radiant  faces,  wherein  every 
affection  and  thought  are  imaged,  while  their  speech  and  actions 
are  the  very  forms  of  their  affections.  Hence  they  are  loved 
more  than  others.  When  they  speak,  their  faces  become  a  little 
obscure  ;  but  when  they  have  done  speaking,  the  same  things 
which  they  have  spoken  appear  simultaneously  in  their  faces, 
clearly  manifest  to  the  sight.  All  the  objects  which  exist  around 
them  also, — because  they  correspond  with  the  interiors, — assume 
such  an  appearance,  that  what  they  represent  and  signify  is 
clearly  perceived  by  others.  When  the- spirits  who  have  taken 
delight  in  acting  clandestinely,  see  these  ingenuous  ones  at  a  dis- 
tance, they  shun  them,  and  appear  to  themselves  to  crawl  away 
from  them  like  serpents.  They  who  have  regarded  adulteries  as 
abominable,  and  have  lived  in  the  chaste  love  of  marriage,  are 
beyond  all  others  in  the  order  and  form  of  heaven,  and  thence  in 
all  beauty,  and  forever  remain  in  the  bloom  of  youth.  The 
delights  of  their  love  are  ineffable,  and  increase  throughout  eter- 
nity ;  for  all  the  delights  and  joys  of  heaven  flow  into  that  love, 
because  it  descends  from  the  conjunction  of  the  Lord  with  hea- 
ven and  the  church,  and  in  general  from  the  conjunction  of  good 
and  truth,  which  conjunction  is  heaven  itself  in  general,  and  with 
every  individual  angel  in  particular,  (see  above,  n.  366  to  3S6). 
Their  external  delights  are  such  as  no  human  language  can  de- 
scribe. But  these  are  only  a  few  of  the  tilings  which  have  been 
revealed  to  me  concerning  the  correspondences  of  the  delights 
with  those  who  are  in  heavenly  love. 

490.  From  the  things  here  related  it  may  be  known,  tha  the 
delights  of  all  after  death  are  turned  into  corresponding  ones,  the 
love  itself  still  remaining  to  eternity  ;  as  conjugial  love,  the  love 
of  what  is  just,  sincere,  good,  and  true,  the  love  of  the  sciences 
and  of  knowledges,  the  love  of  intelligence  and  wisdom,  and  all 
other  loves.  The  things  which  flow  from  love  like  streams  from 
their  fountain,  are  delights,  which  also  are  permanent,  but  exalted 
to  a  superior  degree,  when  from  natural  delights  they  arc  raised 
to  spiritual. 


HEA  VEN  AND  HELL. 


34» 


THE  FIRST  STATE  OF  MAN  AFTER  DEATH. 

491.  There  are  three  states  through  which  man  passes  after 
death,  before  he  enters  either  heaven  or  hell.  The  first  state  is 
that  of  his  exteriors ;  the  second,  that  of  his  interiors ;  and  t  e 
third,  that  of  his  preparation.  These  states  are  passed  through 
in  the  world  of  spirits.  But  there  are  some  who  do  not  pass 
through  them,  but,  immediately  after  death  are  either  taken  up 
into  heaven  or  cast  into  hell.  They  who  are  immediately  taken 
up  into  heaven,  are  those  who  have  been  regenerated,  and  thus 
prepared  for  heaven,  in  the  world.  They  who  have  become  so 
regenerated  and  prepared  that  they  need  only  to  cast  off  natural 
defilements  with  the  body,  are  immediately  conveyed  bv  the 
angels  to  heaven.  I  have  seen  them  taken  up  soon  after  the  hour 
of  death.  But  they  who  have  been  interiorly  wicked,  though  to 
outward  appearance  good,  and  thus  have  filled  their  wickedness 
with  deceit,  and  have  used  goodness  as  a  means  of  deceiving, 
are  immediately  cast  into  hell.  I  have  seen  some  such  cast  into 
hell  directly  after  death, — one  of  the  most  deceitful,  with  his 
head  downward  and  feet  upward  ;  and  others  in  other  ways. 
There  are  also  some,  who  immediately  after  death  are  cast  into 
caverns,  and  are  thus  separated  from  those  who  are  in  the  world 
of  spirits,  and  are  taken  out  thence  and  let  in  thither  by  turns  ; 
tnese  are  they,  who,  under  civil  pretences,  have  dealt  wickedly 
with  the  neighbor.  But  the  latter  and  the  former  are  few  in 
comparison  with  those  who  are  kept  in  the  world  of  spirits,  and 
there  according  to  divine  order  are  prepared  for  heaven  or  for 
hell. 

492.  As  to  what  concerns  the  first  state,  which  is  the  state  of 
the  exteriors,  man  comes  into  that  immediately  after  death. 
Every  man  as  to  his  spirit  has  exteriors  and  interiors.  The  ex- 
teriors of  the  spirit  are  those  whereby  he  accommodates  his  body 
in  the  world,  especially  his  face,  speech,  and  gestures,  to  conso- 
ciation with  others ;  but-  the  interiors  of  the  spirit  are  those 
which  belong  to  his  own  proper  will  and  consequent  thought, 
which  are  rarely  manifested  in  the  face,  the  speech,  and  the  man- 


342 


HE  A  VEN  AND  HELL. 


ner.  For  man  is  accustomed  from  infancy  to  assume  the  appear- 
ance of  friendship,  of  benevolence,  and  of  sincerity,  and  to  con- 
ceal the  thoughts  of  his  own  proper  will ;  hence  from  habit  he  as- 
sumes a  moral  and  civil  life  in  externals,  whatever  he  may  be  in 
internals.  In  consequence  of  this  habit,  a  man  scarcely  knows 
what  his  interiors  are,  nor  does  he  pay  any  attention  to  them.  • 

493.  The  first  state  of  man  after  death  is  similar  to  his  state  in 
the  world,  because  then  in  like  manner  he  is  in  externals.  He 
has  also  a  similar  face,  similar  speech,  and  a  similar  mind  \ani- 
?nas~\,  thus  a  similar  moral  and  civil  life.  In  consequence  of 
this,  he  is  not  aware  but  that  he  is  still  in  the  world,  unless  he 
adverts  to  those  things  which  present  themselves,  and  to  those 
which  were  said  to  him  by  the  angels  when  he  was  raised  up, 
that  he  is  now  a  spirit,  (n.  450).  Thus  one  life  is  continued  into 
the  other,  and  death  is  only  the  passage  [from  the  natural  to  the 
spiritual  world]. 

494.  Because  the  spirit  of  man  recently  departed  from  the 
world  is  such,  therefore  he  is  then  recognized  by  his  friends,  and 
by  those  whom  he  had  known  in  the  world  ;  for  spirits  recognize 
another,  not  only  from  his  face  and  speech,  but  also  from  the 
sphere  of  his  life  when  they  come  near  him.  When  any  one  in 
the  other  life  thinks  of  another,  he  also  brings  the  other's  face  be- 
fore him  in  thought,  and  at  the  same  time  many  of  the  circum- 
stances of  his  life  ;  and  when  he  does  this,  the  other  becomes 
present,  as  if  he  were  sent  for  and  called.  This  occurs  in  the 
spiritual  world,  from  the  fact  that  thoughts  are  there  communica- 
ted, and  that  there  are  no  spaces  there,  such  as  exist  in  the  natu- 
ral world,  (see  above,  n.  191-199).  Hence  it  is  that  all,  when 
they  first  come  into  the  other  life,  are  recognized  by  their  friends, 
relations,  and  those  with  whom  they  were  in  any  way  ac- 
quainted ;  and  that  they  also  converse  together,  and  afterward 
associate  according  to  their  friendship  in  the  world.  I  have  fre- 
quently heard  that  those  who  came  from  the  world,  rejoiced  at 
seeing  their  friends  again,  and  that  their  friends  in  turn  rejoiced 
that  they  had  come  to  them.  This  is  a  common  occurrence  :  that 
one  married  partner  meets  the  other,  and  they  mutually  congratu- 
late eacli  other ;  they  also  remain  together  for  a  time,  longer  or 
shorter  according  to  the  delight  that  had  attended  the.r  dwelling 


HE  A  VEN  AND  HELL. 


343 


together  in  the  world.  Nevertheless,  if  love  truly  conjugial, — 
which  is  the  conjunction  of  minds  from  heavenly  love, — had  not 
conjoined  them,  after  remaining  together  for  some  time,  they 
are  separated.  But  if  their  minds  had  been  discordant,  and  they 
interiorly  had  an  aversion  to  each  other,  they  break  out  into  open 
enmity,  and  sometimes  actually  fight;  notwithstanding  which, 
they  are  not  separated  until  they  enter  the  second  state,  which 
will  be  treated  of  in  what  presently  follows. 

495.  Because  the  life  of  spirits  recently  deceased  is  not  unlike 
their  life  in  the  natural  world,  and  because  the)'  know  nothing 
about  the  state  of  their  life  after  death,  nor  about  heaven  and 
hell,  except  what  they  have  learned  from  the  sense  of  the  letter 
of  the  Word,  and  preaching  thence, — therefore  after  wondering 
at  finding  themselves  in  a  body,  and  in  the  enjoyment  of  every 
sense  which  they  had  in  the  world,  and  at  beholding  similar  ob- 
jects, they  are  seized  with  a  desire  to  know  what  heaven  and  hell 
are,  and  where  they  are  situated.  Wherefore  they  are  instructed 
by  their  friends  concerning  the  state  of  eternal  life,  and  are  like- 
wise led  about  to  various  places,  and  into  various  companies ; 
some  are  taken  into  cities,  and  also  into  gardens  and  paradises, 
generally  to  magnificent  things,  since  such  things  delight  the  ex- 
ternals in  which  they  are.  They  are  then  brought  by  turns  into 
their  own  thoughts,  which  they  had  entertained  in  the  life  of  the 
body  about  the  state  of  the  soul  after  death,  and  about  heaven 
and  hell,  until  they  feel  indignant  that  they  should  have  been  en- 
tirely ignorant  of  such  things,  and  likewise  at  the  ignorance  of 
the  church.  Almost  all  are  anxious  to  know  whether  they  shall 
go  to  heaven ;  most  of  them  believe  they  shall,  because  in  the 
world  they  have  led  a  moral  and  civil  life  ;  not  considering  that 
the  evil  and  the  good  lead  a  similar  life  in  externals,  alike  doing 
good  to  others,  frequenting  churches,  listening  to  sermons,  and 
engaging  in  prayer  ;  not  being  at  all  aware  that  external  acts  and 
the  externals  of  worship  are  of  no  avail,  but  the  internals  from 
which  externals  proceed.  Out  of  some  thousands,  scarcely  one 
knows  what  internals  are,  and  that  man  has  heaven  and  the  church 
in  these  ;  and  still  less  do  they  know  that  external  acts  are  such  as 
the  intencions  and  thoughts  are,  and  the  love  and  faith  therein, 
from  which  the  acts  proceed  ;  and  when  they  are  instructed,  they 


344 


HE  A  VEN  AND  HELL. 


do  not  comprehend  how  thinking  and  willing  can  be  of  any 
avail,  but  only  speaking  and  acting.  Such  are  most  of  those 
who,  at  the  present  day,  enter  the  other  life  from  the  Christian 
world. 

496.  Nevertheless  they  are  examined  by  good  spirits  as  to 
their  quality,  and  this  by  various  methods,  since  in  this  first  state 
the  evil  as  well  as  the  good  speak  truths,  and  do  good  deeds ; 
because, — as  stated  above, — they  also  have  led  an  outwardly 
moral  life,  since  they  have  lived  under  governments  and  in  sub- 
jection to  laws,  and  since  they  have  thereby  acquired  the  reputa- 
tion of  being  just  and  sincere,  have  secured  favor,  been  exalted 
to  honors,  and  obtained  wealth.  But  evil  spirits  are  distinguished 
from  the  good  especially  by  this  circumstance,  that  they  attend 
eagerly  to  what  is  said  about  external  things,  and  give  but  little 
heed  to  what  is  said  about  internal  things,  which  are  the  truths 
and  goods  of  heaven  and  the  church.  They  hear  these  things 
indeed,  but  not  with  attention  and  gladness.  They  are  also  dis- 
tinguished by  this,  that  they  frequently  turn  themselves  toward 
certain  quarters,  and,  when  left  to  themselves,  walk  in  the  ways 
which  tend  in  those  directions.  From  the  quarters  toward  which 
they  turn,  and  the  ways  in  which  they  go,  the  quality  of  the  love 
that  leads  them  is  known. 

497.  All  the  spirits  who  arrive  from  the  world,  are  indeed  con- 
nected with  some  society  in  heaven  or  in  hell,' but  only  as  to  their 
interiors.  But  the  interiors  are  not  manifested  so  long  as  they 
remain  in  their  exteriors,  for  external  things  cover  and  conceal 
things  internal,  especially  with  those  who  are  in  interior  evil ; 
but  afterward  they  appear  plainly  when  they  come  into  the 
second  state,  because  their  interiors  are  then  opened  and  their 
exteriors  laid  asleep. 

498.  This  first  state  of  man  after  death  continues  with  some 
for  days,  with  some  for  months,  and  with  some  for  a  year,  but 
seldom  with  any  for  more  than  a  year:  in  each  instance  the 
duration  is  shorter  or  longer  according  to  the  agreement  or  disa- 
greement of  the  interiors  with  the  exteriors.  For  with  every  one 
the  exteriors  and  interiors  must  act  in  unity,  and  must  correspond. 
It  is  not  allowable  for  any  one  in  the  spiritual  world  to  think  and 
will  in  one  way,  and  to  speak  and  act  in  another.    Every  one 


HEA  VEN  AND  HELL.  345 

there  must  be  the  image  of  his  own  affection,  or  of  his  own  love  ; 
so  that  what  he  is  in  his  interiors,  he  must  be  in  his  exteriors. 
The  exteriors  of  a  spirit  are  therefore  first  uncovered  and  re- 
duced to  order,  that  they  may  serve  as  a  plane  corresponding  to 
the  interiors. 


THE  SECOND  STATE  OF  MAN  AFTER  DEATH. 

499.  The  second  state  of  man  after  death  is  called  the  state 
of  his  interiors,  because  he  is  then  let  into  the  interiors  which 
belong  to  his  mind,  or  to  his  will  and  thought :  and  his  exteriors, 
in  which  he  had  been  in  his  first  state,  are  laid  asleep.  Every 
one  who  observes  the  life  of  man,  and  his  speech  and  actions, 
may  know  that  with  every  one  there  are  things  exterior  and  inte- 
rior, or  exterior  and  interior  thoughts  and  intentions.  This  may 
be  known  from  the  following  considerations :  Every  one  in  civil 
life  thinks  of  others  according  to  what  he  has  heard  and  under- 
stood concerning  them,  either  from  report  or  from  conversation  ; 
nevertheless  he  does  not  speak  with  them  according  to  his 
tnought ;  and  although  they  are  evil,  still  he  treats  them  with 
civility.  That  this  is  the  case  is  especially  evident  from  pretend- 
ers and  flatterers,  who  speak  and  act  altogether  different  from 
what  they  think  and  will :  and  from  hypocrites,  who  talk  about 
God,  and  heaven,  and  the  salvation  of  souls,  and  the  truths  of 
the  church,  and  their  country's  good,  and  their  neighbor,  as  if 
from  faith  and  love  ;  when  yet  in  heart  they  believe  quite  differ- 
ently from  what  they  talk,  and  love  themselves  alone.  From 
these  considerations  it  may  be  evident,  that  there  are  two  classes 
of  thoughts,  one  exterior  and  the  other  interior ;  and  that  people 
speak  from  their  exterior  thought,  and  in  their  interior  they 
entertain  different  sentiments ;  and  that  these  two  classes  of 
thoughts  are  separated,  care  being  taken  lest  die  interior  flow 
into  the  exterior,  and  in  any  way  appear.  Man  is  so  formed  by 
creation  that  his  interior  thought  should  act  as  one  with  his  exte- 
44  p* 


346 


HEA  VEN  AND  HELL. 


nor  by  correspondence  ;  and  it  likewise  does  so  act  with  those 
who  are  in  good,  for  they  think  and  speak  only  what  is  good. 
But  with  those  who  are  in  evil,  interior  thought  does  not  act  in 
unity  with  exterior,  for  they  think  what  is  evil  and  speak  what  is 
good.  With  these,  order  is  inverted  ;  for  good  with  them  is  with- 
out, and  evil  within.  Hence  it  is  that  evil  with  them  has  domin- 
ion over  good,  and  subjects  it  to  itself  as  a  servant,  that  it  may 
serve  it  as  a  means  to  obtain  its  ends,  which  are  the  things 
belonging  to  their  love.  And  because  such  an  end  lies  concealed 
in  the  good  which  they  speak  and  do,  it  is  evident  that  the  good 
appertaining  to  them  is  not  good,  but  infected  with  evil,  however 
it  may  appear  as  good,  in  the  external  form,  to  those  who  are  not 
acquainted  with  their  interiors.  It  is  otherwise  with  those  who 
are  in  good  ;  with  them  order  is  not  inverted,  but  good  from 
interior  thought  flows  into  the  exterior,  and  thus  into  the  speech 
and  actions.  This  is  the  order  into  which  man  was  created ;  for 
when  men  are  in  this  order  their  interiors  are  in  heaven  and  in 
the  light  of  heaven  ;  and  because  the  light  of  heaven  is  divine 
truth  proceeding  from  the  Lord,  consequently  is  the  Lord  in  hea- 
ven, (n.  126-140),  therefore  they  are  led  by  the  Lord.  These 
things  are  said  that  it  may  be  known  that  every  man  has  interior 
thought  and  exterior  thought,  and  that  these  are  distinct  from 
each  other.  When  thought  is  mentioned,  the  will  is  also  meant, 
since  thought  is  from  the  will,  for  without  the  will  no  one  can 
think.  From  these  things  it  is  evident  what  is  the  state  of  man's 
exteriors,  and  the  state  of  his  interiors. 

500.  When  mention  is  made  of  the  will  and  the  thought,  then 
by  the  will  is  also  meant  affection  and  love,  together  with  all  the 
delight  and  pleasure  which  belong  to  affection  and  love,  because 
these  have  reference  to  the  will  as  to  their  subject ;  for  what  a 
man  wills,  this  he  loves,  and  feels  as  pleasurable  and  delightful ; 
and  conversely,  what  a  man  loves  and  feels  as  pleasurable  and 
delightful,  this  he  wills.  But  by  the  thought  is  then  meant 
•ill  that  also  whereby  a  man  confirms  his  affection  or  love  ;  for 
thought  is  nothing  else  but  the  form  of  the  will,  or  the  medium 
whereby  that  which  a  man  wills  may  appear  in  the  light.  This 
form  is  presented  by  various  rational  analyses,  which  derive  their 


HE  A  VEN  AND  HELL. 


347 


origin  from  the  spiritual  world,  and  belong  properly  to  man's 
spirit. 

501.  It  is  to  be -observed  that  man  is  altogether  such  as  he  is 
in  respect  to  his  interiors,  and  not  such  as  he  is  in  respect  to  his 
exteriors  separate  from  his  interiors.  The  reason  is,  because  the 
interiors  belong  to  his  spirit,  and  the  life  of  man  is  the  life  of  his 
spirit,  for  the  body  lives  from  the  spirit;  wherefore  also  such  as 
a  man  is  as  to  his  interiors,  such  he  remains  to  eternity.  But 
since  his  exteriors  belong  also  to  the  body,  they  are  separated 
after  death,  and  those  of  them  which  adhere  to  the  spirit  are  laid 
asleep,  and  only  serve  as  a  plane  for  the  interiors,  as  was  shown 
above  in  treating  of  the  memory  of  man  which  remains  after 
death.  Hence  it  is  evident  what  really  belongs  to  man,  and 
what  is  not  properly  his  own ;  namely,  with  the  wicked  all 
those  things  which  belong  to  the  exterior  thought  from  which 
they  speak,  and  to  the  exterior  will  from  which  they  act,  are  not 
properly  theirs,  but  those  things  which  belong  to  their  interior 
thought  and  will. 

502.  When  the  first  state  is  passed  through,  which  is  the  state 
of  the  exteriors  treated  of  in  the  preceding  chapter,  the  man-spirit 
is  let  into  the  state  of  his  interiors,  or  into  the  state  of  his  interior 
will  and  the  thought  thence  proceeding,  in  which  he  had  been  in 
the  world,  when  being  left  to  himself  he  thought  freely  and 
without  restraint.  He  falls  into  this  state  without  being  aware 
of  it,  just  as  in  the  world  when  he  withdraws  the  thought  which 
is  next  to  speech,  or  from  which  speech  proceeds,  toward  his 
interior  thought,  and  abides  in  the  latter.  Wherefore  when  the 
man-spirit  is  in  this  state,  he  is  in  himself,  and  in  his  very  life  ; 
for  to  think  freely  from  the  affection  properly  his  own,  is  the  very 
life  of  man,  and  is  himself. 

503.  The  spirit  in  this  state  thinks  from  his  own  will,  thus 
from  his  own  affection,  or  from  his  own  love  ;  and  then  his 
thought  makes  one  with  his  will,  and  so  completely  one,  that  he 
scarcely  appears  to  think,  but  merely  to  will.  It  is  nearly  the 
same  when  he  speaks  ;  yet  there  is  this  difference,  that  he  feels 
some  degree  of  fear  lest  the  thoughts  of  his  will  should  go  forth 
naked,  since  by  social  intercourse  in  the  world  this  reserve  has 
also  become  the  habit  of  his  will. 


34« 


HEAVEN  AND  HELL. 


504.  All  men  without  exception  are  let  into  this  state  after 
death,  because  it  is  the  proper  state  of  their  spirits.  The  former 
state  is  such  as  that  of  the  man  was,  as  to  his  spirit,  when  he  was 
in  company,  which  state  is  not  properly  his  own.  That  this 
state,  or  the  state  of  his  exteriors,  in  which  a  man  is  at  first  after 
death, —  as  treated  of  in  the  preceding  chapter, — is  not  properly 
his  own,  may  be  evident  from  many  considerations ;  as  from  this, 
that  spirits  not  only  think  but  also  speak  from  their  own  affec- 
tion ;  for  their  speech  proceeds  from  their  affection,  as  may 
appear  from  what  was  said  and  shown  in  the  chapters  concerning 
the  speech  of  angels,  (n.  234-245).  The  man  also  thought  in  a 
similar  manner  in  the  world  when  he  thought  within  himself ; 
for  then  he  did  not  think  from  the  speech  of  his  body,  but  only 
saw  the  things  thought  of ;  and  at  the  same  time  saw  more  within 
a  minute,  than  he  could  afterward  utter  in  half  an  hour.  That 
the  state  of  man  when  he  is  in  his  exteriors  is  not  properly  his 
own,  or  that  of  his  spirit,  is  also  evident  from  this  consideration, 
that  when  he  is  in  company  in  the  world,  he  speaks  according 
to  the  laws  of  moral  and  civil  life,  and  his  interior  thought  gov- 
erns his  exterior,  as  one  person  governs  another,  to  prevent  its 
passing  beyond  the  limits  of  decorum  and  good  manners.  The 
same  is  evident  also  from  this,  that  when  a  man  thinks  within 
himself,  he  also  thinks  how  he  must  speak  and  act  in  order  to 
please,  and  to  obtain  friendship,  good-will,  and  favor ;  and  this 
by  methods  foreign  to  his  inclination,  thus  otherwise  than  he 
would  do  if  he  acted  from  his  own  proper  will.  From  these 
facts  it  is  evident  that  the  state  of  his  interiors  into  which  the 
spirit  is  let,  is  the  state  that  properly  belongs  to  him,  and  was 
therefore  the  man's  real  state  when  he  lived  in  the  world. 

505.  When  a  spirit  is  in  the  state  of  his  interiors,  it  manifestly 
appears  of  what  quality  the  man  w  as  in  himself  when  in  the 
world,  for  lie  then  acts  from  his  proprium.  He  who  was  interi- 
orly in  good  in  the  world,  then  acts  rationally  and  wisely, — more 
wisely  indeed  than  in  the  world,  because  he  is  released  from  his 
connection  with  the  body,  and  thence  with  terrestrial  things  which 
caused  obscurity,  and  as  it  were  interposed  a  cloud.  But  lie  who 
was  in  evil  in  the  world,  then  acts  foolishly  and  insanely, — more 
insanely  indeed  than  he  did  in  the  world,  because  he  is  in  free- 


HE  A  YEN  AND  HELL. 


349 


dom  and  under  no  restraint.  For  when  he  lived  in  the  world, 
he  was  sane  in  externals,  since  he  thereby  assumed  the  appear- 
ance of  a  rational  man  ;  wherefore  when  his  externals  are  re- 
moved from  him,  his  insanities  are  revealed.  A  bad  man,  who 
in  externals  puts  on  the  semblance  of  a  good  one,  may  be  com- 
pared to  a  vessel  exteriorly  bright  and  polished,  and  covered 
with  a  lid,  within  which  is  concealed  every  kind  of  filth  ;  accord- 
ing to  the  Lord's  declaration  :  "  Te  are  like  unto  ivhited  sep- 
ulchres, which  outwardly  appear  beautiful,  but  within  are 
full  of  the  bones  of  the  dead,  and  of  all  uncleanness,"  Matt, 
xxiii.  27. 

506.  All  who  have  lived  in  good  in  the  world,  and  have  acted 
from  conscience, — who  are  those  that  have  acknowledged  the  Di- 
vine and  have  loved  divine  truths,  especially  those  who  have  ap- 
plied them  to  life, — appear  to  themselves,  when  let  into  the  state 
of  their  interiors,  like  persons  who  are  awakened  out  of  sleep, 
and  like  those  who  come  from  darkness  into  light.  They  also 
think  from  the  light  of  heaven,  thus  from  interior  wisdom,  and 
they  act  from  good,  thus  from  interior  affection.  Heaven  flows- 
in  likewise  into  their  thoughts  and  affections  with  an  interior 
blessedness  and  delight,  whereof  before  they  had  no  knowledge  ; 
for  they  have  communication  with  the  angels  of  heaven.  Then 
also  they  acknowledge  the  Lord,  and  worship  Him  from  their 
very  life  ;  for  they  are  in  their  own  proper  life  when  in  the  state 
of  their  interiors,  as  stated  just  above,  (n.  505).  And  they  like- 
wise acknowledge  and  worship  Him  from  freedom,  for  freedom 
belongs  to  interior  affection.  Thus  also  they  recede  from  exter- 
nal sanctity,  and  come  into  internal  sanctity,  wherein  essential 
worship  really  consists.  Such  is  the  state  of  those  who  have 
led  a  Christian  life  according  to  the  precepts  in  the  Word.  But 
the  state  of  those  who  in  the  world  have  lived  in  evil,  and  have 
had  no  conscience,  and  have  thence  denied  the  Divine,  is  diamet- 
ricall)  the  opposite ;  for  all  who  live  in  evil,  interiorly  in  them- 
selves deny  the  Divine,  however  <hey  may  imagine,  when  in 
their  externals,  that  they  do  not  deny  but  acknowledge  Him  ;  for 
to  acknowledge  the  Divine  and  to  live  wickedly  are  opposites. 
Such  persons  in  the  other  life,  when  they  come  into  the  state  of 
tiieir  interiors,  and  are  heard  to  speak  and  seen  to  act,  appear  as 


35° 


HEA  VEN  AND  HELL. 


if  infatuated  ;  for  from  their  evil  lusts  they  break  out  into  all 
mannei  3f  abominations, — into  contempt  of  others,  ridicule, 
blasphemy,  hatred,  and  revenge  ;  they  contrive  plans  of  mischief, 
some  of  them  with  such  cunning  and  malice,  that  it  can  scarcely 
be  believed  that  anything  of  the  kind  could  exist  in  any  man. 
For  in  the  state  in  which  they  then  are,  they  are  free  to  act  ac- 
cording to  the  thoughts  of  their  will,  because  they  are  separated 
fiom  theii  exteriors,  which  in  the  world  restrained  and  checked 
them.  In  a  word,  they  are  deprived  of  rationality,  because  in 
the  world  the  rational  had  not  resided  in  their  interiors  but  in 
their  exteriors  ;  nevertheless  they  then  appear  to  themselves  to 
be  wise  beyond  all  others.  Such  being  their  character,  therefore 
when  they  are  in  this  second  state,  they  are  occasionally  remit- 
ted for  a  short  time  into  the  state  of  their  exteriors,  and  then  into 
the  remembrance  of  their  actions  when  they  were  in  the  state  of 
their  interiors.  Some  are  then  ashamed,  and  acknowledge  that 
they  have  been  insane  ;  some  are  not  ashamed  ;  and  some  are 
indignant  at  not  being  allowed  to  remain  continually  in  the  state 
of  their  exteriors.  But  it  is  shown  to  these  latter  what  sort  of 
persons  they  would  be  if  they  were  continually  in  this  state ; 
namely,  that  they  would  endeavor  to  commit  the  same  evils  clan- 
destinely, and  by  appearances  of  goodness,  of  sincerity  and  jus- 
tice, would  seduce  the  simple  in  heart  and  faith,  and  would  ut- 
terly destroy  themselves  ;  for  their  exteriors  would  at  length  burn 
with  a  fire  similar  to  that  which  rages  in  their  interiors,  and  this 
would  consume  all  their  life. 

507.  When  spirits  are  in  this  second  state,  they  appear  alto- 
gether such  as  they  were  in  themselves  when  in  the  world,  and 
the  things  which  they  did  and  spoke  in  concealment  are  also 
published  ;  for  then,  being  no  longer  restrained  by  external  con- 
siderations, they  say  similar  things  openly,  and  likewise  endeavoi 
to  do  similar  things,  having  no  fear  for  their  reputation  as  in  the 
world.  They  are  then  also  brought  into  many  states  of  their 
own  evils,  that  their  true  quality  may  appear  to  angels  and  good 
spirits.  Thus  hidden  things  are  laid  open,  and  secret  things  are 
uncovered,  according  to  the  Lord's  words :  "  There  is  nothing 
covered  which  shall  not  be  uncovered,  neither  hidden  which 
siall  not  be  known:  what  ye  have  said  in  darkness,  shall  be 


HE  A  VEN  AND  HELL. 


351 


heard  in  the  light,  and  what  ye  have  spoken  into  the  ear  in 
closets,  shall  be  preached  upon  the  house-tops"  Luke  xii.  2,  3. 
And  in  another  place  :  "/  say  unto  you,  whatsoever  useless 
word  men  have  spoken,  they  shall  give  an  account  thereof  in 
the  day  of  judgment,"  Matt.  xii.  36. 

508.  What  sort  of  beings  the  wicked  are  in  this  state,  cannot 
be  described  in  a  few  words,  for  every  one  is  then  insane  accord- 
ing to  his  lusts,  and  these  are  various.  I  shall  therefore  only 
adduce  some  particular  instances,  from  which  a  conclusion  may 
be  formed  respecting  the  rest.  They  who  have  loved  themselves 
above  all  things,  and  in  their  offices  and  employments  have  re- 
garded their  own  honor,  and  have  performed  uses  not  for  the  sake 
of  the  uses  and  because  they  took  delight  in  them,  but  for  the  sake 
of  reputation  that  they  might  be  esteemed  more  worthy  than 
others  on  account  of  them,  and  have  thus  been  delighted  with 
the  fame  of  their  own  honor, — these,  when  in  the  second  state, 
are  more  stupid  than  others  ;  for  in  proportion  as  any  one  loves 
himself,  he  is  removed  from  heaven  ;  and  in  proportion  as  he  is 
removed  from  heaven,  he  is  removed  from  wisdom.  But  they 
who  have  been  in  self-love,  and  at  the  same  time  have  been  crafty, 
and  have  raised  themselves  to  honors  by  artful  practices,  consociate 
themselves  with  the  worst  of  spirits,  and  learn  magic  arts,  which 
are  abuses  of  divine  order,  whereby  they  trouble  and  infest  all  who 
do  not  honor  them.  They  lay  snares,  they  cherish  hatred,  they 
burn  with  revenge,  and  seek  to  vent  their  rage  against  all  who  do 
not  submit  themselves.  And  they  rush  into  all  these  enormities  in 
proportion  as  the  wicked  crew  favors  them  ;  and  at  last  they  de- 
liberate with  themselves  how  they  may  climb  up  into  heaven  so 
as  to  destroy  that,  or  be  worshiped  there  as  gods.  To  such 
lengths  does  their  madness  go.  Those  of  this  class  who  have 
been  of  the  Roman  Catholic  religion,  are  more  insane  than  the 
rest ;  for  they  are  possessed  with  the  notion  that  heaven  and  hell 
are  subject  to  their  power,  and  that  they  can  remit  sins  at  plea- 
sure. They  arrogate  to  themselves  every  divine  attribute,  and 
call  themselves  Christ.  Their  persuasion  that  all  this  is  true,  is 
so  strong,  that  wherever  it  flows  in  it  disturbs  the  mind,  and  in- 
duces a  darkness  that  is  even  painful.  These  spirits  are  nearly 
the  same  in  both  states,  but  in  the  second  they  are  without  ration- 


352 


HEAVEN  AND  HELL. 


ality.  But  concerning  their  insanities,  and  concerning  their  lot 
after  they  have  passed  through  this  state,  some  particulars  will 
be  related  in  the  little  work  concerning  the  Last  Judgment  and 
the  Destruction  of  Babylon.  They  who  have  ascribed  creation 
to  nature,  and  hence  in  heart,  though  not  with  the  lips,  have 
denied  the  Divine,  consequently  all  things  of  the  church  and  of 
heaven,  consociate  themselves  with  their  like  in  this  state,  and 
call  every  one  a  god  who  excels  in  craftiness,  even  worshiping 
him  with  divine  honor.  I  have  seen  such  spirits  assembled  to- 
gether, adoring  a  magician,  debating  about  nature,  and  behaving 
like  fools,  as  if  they  were  beasts  under  a  human  form  ;  among 
them  also  were  some,  who  in  the  world  had  been  exalted  to  posts 
of  dignity,  and  some  who  had  been  reputed  learned  and  wise. 
And  so  in  other  instances.  From  these  few  examples  it  may  be 
concluded  what  sort  of  persons  those  are,  whose  interiors  which 
belong  to  the  mind  are  closed  toward  heaven,  as  is  the  case  with 
all  those  who  have  not  received  any  influx  from  heaven  through 
an  acknowledgment  of  the  Divine,  and  a  life  of  faith.  Every 
one  may  judge  from  himself  what  sort  of  a  person  he  would  be 
if  he  were  of  this  character,  and  were  at  liberty  to  act  without 
fear  of  the  law,  or  of  the  loss  of  life,  and  without  external  restraints, 
which  are  fears  lest  he  should  suffer  in  his  reputation,  and  be 
deprived  of  honor,  of  gain,  and  of  the  pleasures  thence  result- 
ing. Nevertheless  their  insanity  is  restrained  by  the  Lord,  so  as 
to  prevent  it  from  rushing  beyond  the  limits  of  use, — for  some 
use  is  performed  by  every  one  even  of  this  character.  Good 
spirits  see  in  them  what  evil  is,  and  what  is  its  nature,  and  what 
man  would  be  if  he  were  not  led  of  the  Lord.  It  is  also  one  of 
their  uses  to  collect  together  wicked  spirits  like  themselves,  and 
to  separate  them  from  the  good.  It  is  also  a  use  that  the  truths 
and  goods,  whereof  the  wicked  have  assumed  an  appearance  in 
externals,  arc  taken  away  from  them,  and  thev  are  brought  into 
the  evils  of  their  own  life,  and  into  the  falses  of  evil,  and  are 
thus  prepared  for  hell.  For  no  one  goes  to  hell  until  he  is  in  his 
own  evil  and  in  the  falses  of  evil,  since  it  is  not  allowed  any  one 
there  to  have  a  divided  mind,  that  is,  to  think  and  speak  one 
thing,  and  to  will  another.  Every  evil  spirit  must  there  think 
what  is  false  derived  from  evil,  and  must  speak  from  such  falsity ; 


HEA  VEN  AND  HELL. 


353 


in  both  cases  from  the  will,  thus  from  his  own  proper  love  and 
its  delight  and  pleasure,  as  he  did  in  the  world  when  he  thought 
in  his  spirit,  that  is,  as  he  thought  in  himself  when  he  thought 
from  interior  affection.  The  reason  is,  because  the  will  is  the 
man  himself,  and  not  the  thought,  except  so  far  as  it  partakes  of 
the  will ;  and  the  will  is  the  man's  very  nature  or  disposition  ; 
wherefore  to  be  let  into  his  will  is  to  be  let  into  his  nature  or 
disposition,  and  also  into  his  life,  for  man  puts  on  a  nature  ac- 
cording to  his  life  ;  and  after  death,  he  remains  of  such  a  nature 
as  he  had  procured  to  himself  by  his  life  in  the  world,  which, 
with  the  wicked,  can  no  longer  be  amended  and  changed  by 
means  of  thought,  or  the  understanding  of  truth. 

509.  In  this  second  state  evil  spirits  rush  headlong  into  evils 
of  every  kind,  and  are  therefore  frequently  and  grievously  pun- 
ished. Punishments  in  the  world  of  spirits  are  manifold ;  nor  is 
any  respect  had  to  person,  whether  the  culprit  when  in  the  world 
had  been  a  servant  or  a  king.  All  evil  carries  its  punishment  with 
it ;  evil  and  punishment  are  indissolubly  conjoined  ;  wherefore 
whoever  is  in  evil,  is  also  in  the  punishment  of  evil.  But  still 
no  one  there  suffers  punishment  on  account  of  the  evil  deeds 
which  he  had  committed  in  the  world,  but  on  account  of  the 
evils  which  he  does  there.  Yet  it  amounts  to  the  same,  and  is 
the  same  thing,  whether  it  be  said  that  men  suffer  punishment  on 
account  of  the  evils  which  they  did  in  the  world,  or  on  account 
of  the  evils  which  they  do  in  the  other  life  ;  since  every  one  after 
death  returns  into  his  own  life,  and  thus  into  similar  evils  ;  for 
the  man  is  of  such  a  character  as  he  had  been  in  the  life  of  his 
body,  (n.  470-4S4).  That  they  are  punished,  is  because  the  fear 
of  punishment  is  the  only  means  of  subduing  evils  in  this  state. 
Exhortation  is  no  longer  of  any  avail,  nor  instruction,  nor  fear 
of  the  law,  or  of  the  loss  of  reputation,  since  the  spirit  now 
acts  according  to  his  nature,  which  cannot  be  restrained  nor  broken 
except  by  punishments.  But  good  spirits  are  never  punished, 
although  they  have  done  evils  in  the  world,  for  their  evils  do  not 
return.  And  it  has  also  been  revealed  to  me,  that  their  evils 
were  of  a  different  kind  or  nature  ;  for  they  were  not  done  from 
purpose  contrary  to  the  truth,  nor  from  any  evil  heart  other  than 
that  which  they  had  received  hereditarily  from  their  parents ; 
45 


354 


HEA  VEN  AND  HELL. 


but  the}  were  led  into  the  evil  which  they  did,  from  a  blind  de- 
light, when  they  were  in  externals  separate  from  internals. 

510.  Every  one  goes  to  his  own  society  in  which  his  spirit 
was  while  he  lived  in  the  world  ;  for  every  man  as  to  his  spirit 
is  conjoined  to  some  society,  either  infernal  or  heavenly, — a 
wicked  man  to  an  infernal  society,  a  good  man  to  a  heavenly 
society.  (That  every  one  returns  to  his  own  society  after  death, 
may  be  seen,  n.  438).  The  spirit  is  led  to  that  society  by  suc- 
cessive steps,  and  at  last  enters  it.  An  evil  spirit,  when  he  is 
in  the  state  of  his  interiors,  is  turned  by  degrees  toward  his 
own  society,  and  at  length  directly  to  it  before  this  state  is  com- 
pleted ;  and  when  completed,  the  evil  spirit  of  his  own  accord 
casts  himself  into  the  hell  where  are  those  like  himself.  When 
casting  himself  down,  he  appears  like  one  falling  headlong,  with 
the  head  downward  and  the  feet  upward.  The  reason  of  this 
appearance  is,  because  he  is  in  inverted  order ;  for  he  had  loved 
the  things  of  hell,  and  rejected  those  of  heaven.  Some  evil 
spirits  in  this  second  state,  go  into  and  out  of  their  hells  alter- 
nately ;  but  these  do  not  then  appear  to  fall  headlong,  as  they  do 
when  fully  vastated.  The  society  itself,  in  which  they  were  as 
to  their  spirit  when  in  the  world,  is  likewise  shown  them 
when  they  are  in  the  state  of  their  exteriors,  that  they  may 
thence  know  that  they  were  in  hell  even  while  in  the  life  of  the 
bodv  ;  but  still  not  in  a  similar  state  with  those  who  are  in  hell 
itself,  but  in  one  similar  to  that  of  those  who  are  in  the  world  of 
spirits  ;  concerning  whose  state,  as  compared  with  that  of  those 
who  are  in  hell,  more  will  be  said  in  what  follows. 

511.  The  separation  of  evil  spirits  from  good  ones  is  effected 
in  this  second  state,  for  in  the  first  state  they  are  together;  since 
while  a  spirit  is  in  his  exteriors,  he  is  as  he  was  in  the  world, 
thus  as  an  evil  person  with  a  good  one  there,  and  as  a  good 
person  with  an  evil  one.  But  it  is  otherwise  when  he  is  brought 
into  his  interiors,  and  left  to  his  own  nature  or  will.  The  sep- 
al ation  of  the  good  from  the  evil  is  effected  in  various  ways; 
generally  by  their  being  led  around  to  those  societies  With  which 
they  had  had  communication  by  good  thoughts  and  affections  in 
their  first  state,  and  so  to  those  whom  they  had  induced,  by 
external  appearances,  to  believe  that  they  were  not  evil.  They 


HEA  VEN  AND  HELL. 


355 


are  usually  led  around  through  an  extensive  circle,  and  every- 
where theii  real  character  is  shown  to  the  good  spirits.  At  the 
sight  of  them,  the  good  spirits  turn  themselves  away ;  and 
as  they  turn  away,  so  likewise  the  evil  spirits  who  are  led 
around,  turn  their  faces  away  from  them  to  the  quarter  where 
their  infernal  society  is,  which  they  are  about  to  enter.  Not  to 
mention  other  methods  of  separation,  which  are  many. 


THE  THIRD  STATE  OF  MAN  AFTER  DEATH,  WHICH  IS  THE 
STATE  OF  INSTRUCTION  OF  THOSE  WHO  GO  TO  HEAVEN. 

512.  The  third  state  of  man  after  death,  or  of  his  spirit,  is  a 
btate  of  instruction.  This  state  is  experienced  by  those  who  go 
to  heaven  and  become  angels ;  but  not  by  those  who  go  to  hell, 
since  these  cannot  be  instructed.  Wherefore  the  second  state  of 
these  latter  is  likewise  their  third,  which  ends  in  their  being  alto- 
gether turned  to  their  own  love,  thus  to  the  infernal  society  which 
is  in  similar  love.  When  this  takes  place,  they  think  and  will 
from  that  love ;  and  because  that  love  is  infernal,  they  will  no- 
thing but  what  is  evil  and  think  nothing  but  what  is  false,  these 
things  being  delightful  to  them  because  they  are  objects  of  their 
love  ;  and  hence  they  reject  everything  good  and  true,  which 
they  had  before  adopted  because  it  served  as  a  means  of  gratify- 
ing tb^ir  love.  But  the  good  are  brought  from  the  second  state 
into  t-ie  third,  which  is  the  state  of  their  preparation  for  heaven, 
by  means  of  instruction.  For  no  one  can  be  prepared  for  hea- 
ven except  by  the  knowledges  of  good  and  truth,  that  is,  except 
by  instruction  ;  for  no  one  can  know  what  spiritual  good  and 
truth  are,  nor  what  evil  and  falsity,  which  are  their  oppositcs,  un- 
less he  be  instructed.  What  civil  and  moral  good  and  truth  are, 
which  are  called  justice  and  sincerity,  may  be  known  in  the 
world ;  because  in  the  world  there  are  civil  laws  which  teach 
what  is  just,  and  there  is  the  intercourse  of  society,  in  which 
man  learns  to  live  according  to  moral  laws,  all  of  which  have 


35<5 


HE  A  VEN  AND  HELL. 


reference  to  what  is  sincere  and  right.  But  spiritual  good  and 
truth  are  not  learned  from  the  world,  but  from  heaven.  They 
may,  indeed,  be  known  from  the  Word,  and  from  the  doctrine 
of  the  church  which  is  drawn  from  the  Word  ;  but  still  they  can- 
not flow  into  the  life,  unless  man,  as  to  his  interiors  which  be- 
long to  his  mind,  be  in  heaven :  and  man  is  in  heaven  when  he 
acknowledges  the  Divine,  and  at  the  same  time  acts  justly  and 
sincerely  from  the  conviction  that  he  ought  to  do  so  because  it  is 
commanded  in  the  Word ;  for  he  then  lives  justly  and  sincerely 
for  the  sake  of  the  Divine,  and  not  for  the  sake  of  himself  and 
the  world  as  ends.  But  no  one  can  so  act,  unless  he  be  first  in- 
structed in  such  truths  as  these  :  That  there  is  a  God  ;  that  there 
is  a  heaven  and  a  hell ;  that  there  is  a  life  after  death  ;  that  God 
ought  to  be  loved  above  all  things,  and  the  neighbor  as  one's 
self ;  and  that  the  things  which  are  in  the  Word  ought  to  be  be- 
lieved, because  the  Word  is  divine.  Without  the  knowledge  and 
acknowledgement  of  these  truths,  man  cannot  think  spiritually ; 
and  without  thought  concerning  them,  he  does  not  will  them  ; 
for  a  man  cannot  think  of  the  things  about  which  he  knows  no- 
thing ;  and  the  things  which  he  does  not  think  of,  he  cannot  will. 
When  therefore  a  man  wills  these  truths,  then  heaven,  that  is, 
the  Lord  through  heaven,  flows  into  his  life ;  for  He  flows  into 
the  will,  and  through  the  will  into  the  thought,  and  through  both 
into  the  life  ;  for  all  the  life  of  man  is  from  his  will  and  thought. 
From  these  considerations  it  is  evident,  that  spiritual  good  and 
truth  are  not  learned  from  the  world  but  from  heaven,  and  that 
no  one  can  be  prepared  for  heaven  but  by  means  of  instruction. 
In  proportion  also  as  the  Lord  flows  into  any  one's  life,  He  in- 
structs him  ;  for  in  that  proportion  He  enkindles  in  his  will  the 
love  of  knowing  truths,  and  enlightens  his  thought  to  discern 
them.  And  so  far  as  these  effects  take  place,  the  man's  interiors 
are  opened,  and  heaven  is  implanted  in  them  ;  and  still  further, — 
what  is  divine  and  heavenly  flows  into  the  sincere  acts  of  his 
moral  life,  and  into  the  just  acts  of  his  civil  life,  and  makes  then 
spiritual  ;  since  the  man  then  does  them  from  the  Divine,  because 
for  the  sake  of  the  Divine.  For  the  sincere  and  just  actions  belong- 
ing to  his  moral  and  civil  life,  which  the  man  performs  from  the 
above  origin,  are  the  very  effects  of  spiritual  life  ;  and  the  eifect 


HEAVEN  AND  HELL. 


357 


derives  all  that  belongs  to  it  from  its  efficient  cause  ;  for  such  as 
the  cause  is,  such  is  the  effect. 

513.  The  instructions  are  given  by  the  angels  of  many  socie- 
ties, especially  by  those  which  are  in  the  northern  and  south- 
ern quarters,  for  those  angelic  societies  are  in  intelligence  and 
wisdom  derived  from  the  knowledges  of  good  and  truth.  The 
places  of  instruction  are  toward  the  north,  and  are  various,  ar- 
ranged and  distinguished  according  to  the  genera  and  species  of 
heavenly  goods,  so  that  every  one  there  may  be  instructed  accord- 
ing to  his  peculiar  genius  and  faculty  of  reception.  These  places 
extend  in  all  directions  there  to  a  considerable  distance.  The 
good  spirits  who  are  to  be  instructed,  are  conveyed  thither  by  the 
Lord  after  they  have  completed  their  second  state  in  the  world 
of  slants.  All,  however,  are  not  taken  to  them  ;  for  they  who 
have  been  instructed  in  the  world,  were  there  also  prepared  by 
the  Lord  for  heaven,  and  are  conveyed  to  heaven  by  another 
way  ;  some,  immediately  after  death  ;  some,  after  a  short  stay 
with  good  spirits,  where  the  grosser  things  of  their  thoughts  and 
affections,  which  they  contracted  from  honors  and  riches  in  the 
world,  are  removed,  and  thus  they  are  purified.  Some  are  first 
vastated,  which  is  effected  in  places  under  the  soles  of  the  feet, 
called  the  lower  earth,  where  some  suffer  severely.  These  are 
they  who  have  confirmed  themselves  in  falses,  and  yet  have  led 
good  lives, — for  falses  confirmed  inhere  with  great  tenacity ;  and 
until  they  are  dispersed,  truths  cannot  be  seen,  thus  cannot  be  re- 
ceived. But  the  subject  of  vastations,  and  the  ways  in  which 
they  are  effected,  has  been  treated  of  in  the  Arcana  Ccelestia, 
extracts  from  which  may  be  here  seen  in  the  notes.1 

1  That  vastations  are  effected  in  the  other  life,  that  is,  that  they  who  come 
thither  from  the  world  are  vastated,  n.  698,  7122,  7474,  9763.  That  the 
well-disposed  are  vastated  as  to  falses,  and  the  ill-disposed  as  to  truths, 
n.  7474,  7541,  7542.  That  with  the  well-disposed  vastations  are  effected 
also  in  order  to  put  off  earthly  and  worldly  principles,  which  they  con- 
tracted while  they  lived  in  the  world,  n.  7186,  9763;  and  that  evils  and 
falses  may  be  removed,  and  thus  place  be  given  for  the  influx  of  goods  and 
truths  out  of  heaven  from  the  Lord,  together  with  the  faculty  of  receiving 
them,  n.  7122,  9331.  That  they  cannot  be  elevated  into  heaven  until  such 
things  are  removed,  because  they  oppose  and  do  not  agree  with  heavenly 
Ihings,  n.  6928,  7122,  7186,  7541,  7542,  7543,  9763.    That  thus  likewise  they 


358 


HE  A  VEN  AND  HELL. 


514.  All  who  are  in  places  of  instruction  dwell  in  distinct 
classes  ;  for  every  one  of  them  is  interiorly  connected  with  the 
society  of  heaven  which  he  is  soon  to  enter.  Wherefore  since 
the  soc  ieties  of  heaven  are  arranged  according  to  the  heavenly 
form,  (see  above,  n.  200-212),  so  likewise  are  the  places  where 
the  instructions  are  given.  Therefore  when  viewed  from  hea- 
ven, these  places  appear  like  heaven  in  a  lesser  form.  They  ex- 
tend lengthwise  from  east  to  west,  and  breadthwise  from  south  to 
north ;  but  the  breadth,  to  appearance,  is  less  than  the  length. 
The  arrangements  in  general  are  as  follows :  In  front  are  those 
who  died  when  they  were  infants,  and  have  been  educated  in 
heaven  to  the  period  of  early  youth  ;  these,  after  passing  the 
state  of  infancy  with  their  instructresses  there,  are  brought 
thither  by  the  Lord  and  instructed.  Behind  them,  are  the  places 
where-  those  are  instructed  who  died  adults,  and  who  in  the 
world  were  in  the  affection  of  truth  from  the  good  of  life.  Be- 
hind these,  are  such  as  have  professed  the  Mahomedan  religion. 


are  prepared,  who  are  to  be  elevated  into  heaven,  n.  4728,  7090.  That  it  is 
dangerous  to  come  into  heaven  before  they  are  prepared,  n.  537,  53S.  Con- 
cerning the  state  of  illustration,  and  concerning  the  joy  of  those  who  come 
out  of  vastation,  and  are  elevated  into  heaven,  and  concerning  their  recep- 
tion there,  n.  2699,  2701,  2704.  That  the  region  where  those  vastations  are 
effected  is  called  the  lower  earth,  n.  472S.  7090.  That  that  region  is  under 
the  soles  of  the  feet,  surrounded  by  the  hells;  its  quality  described,  n.  4940 
to  4951,  7090;  from  experience,  n.  699.  What  the  hells  are,  which  infest 
and  vastate  more  than  the  rest,  n.  7317,  7502,  7545-  That  they  who  have 
infested  and  vastated  the  well-disposed,  are  afterward  afraid  of  them,  shun 
them  and  hold  them  in  aversion,  n.  776S.  That  those  infestations  and  vas- 
tations are  effected  in  different  ways,  according  to  the  inherence  of  evils 
and  falses,  and  that  they  continue  according  to  their  quality  and  quantity, 
n.  1 106  to  1 1 13.  That  some  are  willing  to  be  vastated,  n.  1 107.  That  some 
are  vastated  by  fears,  n.  4942.  Some  by  infestations  from  their  own  evils 
which  thej-  have  done  in  the  world,  and  from  their  own  falses  which  they 
have  thought  in  the  world,  whence  come  anxieties  and  pangs  of  con- 
science, n.  1 106.  Some  by  spiritual  captivity,  which  is  ignorance  and  in- 
terception of  truth  conjoined  with  the  desire  of  knowing  truths,  n.  1 109, 
269 \.  Some  by  sleep;  some  by  a  middle  state  between  wakefulness  and 
sleep,  n.  110S.  That  they  who  have  placed  merit  in  works,  appear  to 
themselves  to  cut  wood,  n.  11 10.  Others  in  other  ways  with  much  vari- 
ety, n.  699. 


HEA  VEN  AND  HELL. 


359 


and  in  the  world  led  a  moral  life,  and  acknowledged  one  D.vine, 
and  the  Lord  as  the  Great  Prophet.  These,  when  they  withdraw 
from  Mahomed,  because  he  is  not  able  to  help  them,  approach 
the  Lord,  and  worship  Him,  and  acknowledge  His  Divine,  and 
then  are  instructed  in  the  Christian  religion.  Behind  these,  more 
to  the  north,  are  the  places  of  instruction  of  various  Gentile  na- 
tions, who  in  the  world  have  led  a  good  life  in  conformity  w  ith 
their  religion,  and  have  thence  acquired  a  species  of  conscience, 
and  have  done  what  is  just  and  right,  not  so  much  from  a  regard  to 
the  laws  of  their  country,  as  from  a  regard  to  the  laws  of  their 
religion,  which  they  believed  ought  to  be  sacredly  observed,  and 
in  no  way  to  be  violated  by  their  actions.  All  these,  when  in- 
structed, are  easily  led  to  acknowledge  the  Lord,  because  it  is 
impressed  on  their  hearts  that  God  is  not  invisible,  but  visible 
under  a  human  form.  These  exceed  the  rest  in  number.  The 
best  of  them  are  from  Africa. 

515.  But  all  are  not  instructed  in  the  same  manner,  nor  by 
similar  societies  of  heaven.  They  who  from  infancy  have  been 
educated  in  heaven,  are  instructed  by  angels  of  the  interior  hea 
vens,  inasmuch  as  they  have  not  imbibed  falses  from  falses  of  re- 
ligion, nor  defiled  their  spiritual  life  by  the  gross  principles 
which  have  regard  to  honors  and  riches  in  the  world.  They 
who  have  died  adult,  are  for  the  most  part  instructed  by  the  an- 
gels of  the  ultimate  heaven,  because  these  angels  are  better 
adapted  to  them  than  the  angels  of  the  interior  heavens  ;  for  the 
latter  are  in  interior  wisdom,  which  they  are  not  yet  able  to  re- 
ceive. But  the  Mahomedans  are  instructed  by  angels  who  had 
once  been  in  the  same  religion,  and  were  converted  to  Christian- 
ity. Gentiles  also  are  instructed  by  angels  who  were  once  Gen- 
tiles. 

516.  All  instruction  is  there  given  from  doctrine  derived  from 
the  Word,  and  not  from  the  Word  without  doctrine.  Christians 
are  instructed  from  heavenly  doctrine,  which  is  in  perfect  agree- 
ment with  the  internal  sense  of  the  Word.  All  others,  as  the 
Mahomedans  and  Gentiles  are  instructed  from  doctrines  suited  to 
their  comprehension,  which  differ  from  heavenly  doctrines  only 
in  this,  that  spiritual  life  is  taught  through  the  medium  of  a 


HE  A  VEN  AND  HELL. 


moral  life  in  agreement  with  the  good  tenets  of  their  religion, 
according  to  which  they  formed  their  life  in  the  world. 

517.  Instructions  in  the  heavens  differ  from  instructions  on 
earth  in  this,  that  knowledges  are  not  committed  to  the  memory, 
but  to  the  life  ;  for  the  memory  of  spirits  is  in  their  life,  inasmuch 
as  they  receive  and  imbibe  all  things  which  agree  with  their  life, 
and  do  not  receive,  still  less  imbibe,  those  things  which  disagree 
with  it ;  for  spirits  are  affections,  and  thence  in  a  human  form 
similar  to  their  affections.  This  being  the  case  with  them,  the 
affection  of  truth  is  continually  inspired  for  die  sake  of  the  uses 
of  life  ;  for  the  Lord  provides  that  every  one  may  love  the  uses 
suited  to  his  genius,  which  love  is  also  exalted  by  the  hope  of 
becoming  an  angel.  And  because  all  the  uses  of  heaven  have 
reference  to  the  common  use,  which  is  the  good  of  the  Lord's 
kingdom, — this  kingdom  being  their  country, — and  whereas  all 
special  and  particular  uses  are  excellent  in  proportion  as  they 
more  nearly  and  fully  have  regard  to  that  common  use,  therefore 
all  special  and  particular  uses,  which  are  innumerable,  are  good 
and  heavenly.  'With  every  one,  therefore,  the  affection  of  truth 
is  so  perfectly  conjoined  with  the  affection  of  use,  that  they  act 
as  one.  Truth  is  thereby  implanted  in  use,  so  that  the  truths 
which  they  learn  are  truths  of  use.  Thus  angelic  spirits  are 
instructed,  and  prepared  for  heaven.  The  affection  of  truth 
suitable  to  the  use  which  they  are  to  perform,  is  insinuated  by 
various  methods,  most  of  which  are  unknown  in  the  world ; 
chiefly  by  representatives  of  uses,  which  in  the  spiritual  world 
are  exhibited  in  a  thousand  ways,  and  with  such  delights  and 
pleasantnesses,  that  they  penetrate  the  spirit  from  the  interiors, 
which  belong  to  his  mind,  to  the  exteriors  which  belong  to  his 
body,  and  thus  aflect  the  whole  of  him.  Hence  the  spirit 
becomes,  as  it  were,  his  own  use.  Wherefore  when  he  enters  his 
own  society,  into  which  he  is  initiated  by  instruction,  he  is  in 
his  own  life  when  in  his  own  use.1    From  these  considerations 

1  Tlial  every  good  has  its  delight  from  uses,  and  according  to  uses,  and 
likewise  its  quality,  whence  such  as  the  use  is,  such  is  the  good,  n.  3049, 
4984.  703S.  That  angelic  life  consists  in  the  goods  of  love  and  charity, 
thus  in  performing  uses.  n.  454.  That  nothing  in  man  is  regarded  by  the 
Lord,  and  thence  by  the  angels,  but  ends  which  are  uses,  n.  1317,  1645, 


HEA  VEN  AND  HELL. 


it  may  be  evident  that  knowledges,  which  are  external  truths, 
do  not  introduce  any  one  into  heaven,  but  life  itself,  which  is  the 
life  of  use,  implanted  by  means  of  knowledges. 

518.  There  were  some  spirits,  who,  from  what  they  had  con- 
ceived in  the  world,  had  persuaded  themselves  that  they  should 
go  to  heaven,  and  be  received  before  others,  because  they  were 
learned,  and  knew  many  things  from  the  Word,  and  from  the 
doctrines  of  their  churches, — imagining  that  they  were  therefore 
wise,  and  that  they  were  meant  by  those  of  whom  it  is  said, 
that  they  should  shine  as  the  brightness  of  the  jirmattient,  and 
as  the  stars,  Dan.  chap.  xii.  3.  But  they  were  examined,  to  as- 
certain whether  their  knowledges  resided  in  the  memory,  or  in 
the  life.  They  who  were  in  the  genuine  affection  of  truth, — 
which  is  the  love  of  it  for  the  sake  of  uses  unconnected  with 
corporeal  and  worldly  ends,  which  uses  in  themselves  are  spir- 
itual,— after  they  had  been  instructed,  were  also  received  into 
heaven  ;  and  it  was  then  given  them  to  know  what  it  is  that 
shines  in  heaven,  namely,  that  it  is  the  divine  truth,  which  is 
there  the  light  of  heaven,  embodied  in  use  ;  for  use  is  the  plane 
that  receives  the  rays  of  that  light,  and  turns  them  into  manifold 
splendors.  But  they  with  whom  knowledges  resided  only  in  the 
memory,  and  who  had  thence  acquired  the  faculty  of  reasoning 
about  truths,  and  of  confirming  whatever  notions  they  assumed 
as  principles,  which,  although  false,  after  confirmation  appeared 
to  them  as  truths, — these  were  in  no  light  of  heaven  ;  and  yet 
they  believed,  from  the  pride  which  usually  accompanies  such 
intelligence,  that  they  were  more  learned  than  others,  and  should 
therefore  go  to  heaven  and  be  served  by  the  angels.  In  order 
therefore,  that  they  might  be  withdrawn  from  their  infatuated 
faith,  they  were  taken  up  to  the  first  or  ultimate  heaven,  that 
they  might  enter  some  angelic  society.  But  in  the  very  entrance, 
their  eyes  began  to  be  darkened  by  the  influx  of  the  light  of 
heaven,  then  their  understandings  were  confused,  and  at  length 
tl  ey  panted  for  breath  like  persons  at  the  point  of  death  ;  and 

5949.  That  the  kingdom  of  the  Lord  is  a  kingdom  of  uses,  n.  a.54,  696, 
1 103,  3645,  4054,  7038.  That  to  serve  the  Lord  is  to  perform  uses,  n.  7038. 
That  man's  quality  is  according  to  the  quality  of  the  uses  appertaining  to 
him,  n  1568,  3570,  4054,  6571,  6935,  6938,  102S4. 


362 


HEA  VEN  AND  HELL. 


when  they  felt  the  heat  of  heaven,  which  is  heavenly  love,  they 
began  to  be  inwardly  tortured.  Wherefore  they  were  cast  down 
thence  ;  and  afterward  they  were  instructed  that  knowledges  do 
not  make  an  angel,  but  the  life  itself  which  is  acquired  by  means 
of  them  ;  since  knowledges  viewed  in  themselves  are  out  of 
heaven,  but  life  acquired  by  knowledges  is  within  heaven. 

519.  After  spirits  have,  by  means  of  instructions,  been  prepared 
for  heaven  in  the  places  above  mentioned, — which  is  effected  in  a 
short  time,  by  reason  that  they  are  in  spiritual  ideas  which  com- 
prehend many  things  at  once, — they  are  then  clothed  with 
angelic  garments,  which  for  the  most  part  are  white  as  if  made 
of  fine  linen  ;  and  then  they  are  brought  to  the  way  which  leads 
upward  toward  heaven,  and  are  delivered  to  the  angel-guards 
there,  and  afterward  are  received  by  other  angels,  and  introduced 
into  societies  and  into  many  gratifications  there ;  and  finally 
every  one  is  led  to  his  own  society  by  the  Lord.  This  also  is 
done  by  leading  them  through  various  ways,  some  of  which 
wind  about  intricately.  The  ways  through  which  they  are  led 
are  not  known  to  any  angel,  but  to  the  Lord  alone.  When  they 
come  to  their  own  society,  their  interiors  are  opened ;  and 
because  these  are  conformable  to  the  interiors  of  the  angels  who 
are  in  that  society,  therefore  they  are  immediately  acknowledged 
and  received  with  joy. 

520.  To  what  has  been  said,  I  will  add  a  remarkable  circum- 
stance concerning  the  ways  which  lead  from  those  places  to  hea- 
ven, and  by  which  the  novitiate  angels  are  introduced.  There  are 
eight  ways,  two  from  each  place  of  instruction,  one  of  which 
ascends  toward  the  east,  the  other  toward  the  west.  They  who 
enter  the  Lord's  celestial  kingdom,  are  introduced  by  the  eastern 
way  ;  but  they  who  enter  the  spiritual  kingdom,  are  introduced 
by  the  western  way.  The  four  ways  which  lead  to  the  Lord's 
celestial  kingdom,  appear  adorned  with  olive-trees  and  fruit-trees 
of  various  kinds ;  but  those  which  lead  to  the  Lord's  spiritual 
kingdom,  appear  adorned  with  vines  and  laurels.  This  arises 
fiom  correspondence;  because  vines  and  laurels  correspond 
to  the  affection  of  truth  and  to  its  uses,  while  olives  and  fruits 
correspond  to  the  affection  of  good  and  its  uses. 


•  HEA  VEN  AND  HELL. 


3^3 


NO  ONE  GOES  TO  HEAVEN  FROM  IMMEDIATE  MERCY. 

521.  They  who  are  not  instructed  concerning  heaven  and  the 
way  thither,  and  concerning  the  life  of  heaven  with  man,  sup- 
pose that  to  be  received  into  heaven  is  purely  of  mercy,  which  is 
granted  to  those  who  are  in  faith,  and  for  whom  the  Lord  inter- 
cedes, thus  that  it  is  admission  out  of  mere  favor.  They  there- 
fore suppose  that  all  men  without  exception  might  be  saved,  if 
it  were  the  Lord's  good  pleasure  ;  yea,  some  imagine  that  even 
those  in  hell  might  be  saved.  But  such  persons  are  totally 
unacquainted  with  the  nature  of  man,  not  being  aware  that  his 
quality  is  altogether  such  as  his  life  is,  and  that  his  life  is  such  as 
his  love  is,  not  only  as  to  his  interiors  which  belong  to  his  will 
and  understanding,  but  also  as  to  his  exteriors  which  belong  to 
his  body ;  and  that  the  corporeal  frame  is  only  an  external  form, 
wherein  the  interiors  present  themselves  in  effect ;  and  hence  that 
the  whole  man  is  his  own  love  (see  above,  n.  363).  Nor  are 
they  aware  that  the  body  does  not  live  of  itself,  but  from  its 
spirit,  and  that  the  spirit  of  man  is  his  affection  itself,  and  that 
his  spiritual  body  is  nothing  else  but  the  man's  affection  in  a 
human  form,  such  as  he  also  appears  in  after  death,  (see  above, 
n.  453-460).  So  long  as  these  truths  are  unknown,  man  may  be 
induced  to  believe  that  salvation  is  nothing  but  the  good  pleasure 
of  the  Lord,  which  is  called  mercy  and  grace. 

522.  But  it  shall  first  be  declared  what  the  divine  mercy  is. 
Divine  mercy  is  the  pure  mercy  of  the  Lord,  which  seeks  the  sal- 
vation of  the  whole  human  race  ;  and  it  is  likewise  continual  with 
every  man,  and  in  no  case  recedes  from  any  one,  so  that  everv 
one  is  saved  who  can  be  saved.  But  no  one  can  be  saved  except 
by  divine  means,  which  are  revealed  by  the  Lord  in  the  Word. 
Divine  means  are  what  are  called  divine  truths.  These  teach 
how  man  must  live,  in  order  that  he  may  be  saved.  By  means 
of  these  truths,  the  Lord  leads  man  to  heaven  and  implants 
within  him  the  life  of  heaven.  This  the  Lord  does  with  all. 
But  the  life  of  heaven  cannot  be  implanted  in  any  one,  unless  he 
abstains  from  evil,  for  evil  opposes.    So  far  therefore  as  man 


HEA  VEN  AND  HELL. 


abstains  from  evil,  the  Lord  out  of  pure  mercy  leads  him  by  His 
divine  means  from  infancy  to  the  end  of  his  life  in  the  world, 
and  afterward  to  eternity.  This  is  the  Divine  mercy  which  is 
meant.  Hence  it  is  evident  that  the  mercy  of  the  Lord  is  pure 
mercy,  but  not  immediate  ;  that  is,  not  such  as  to  save  all  out  of 
mere  good  pleasure,  however  they  may  have  lived. 

523.  The  Lord  never  acts  contrary  to  order,  because  He  is 
order  itself.  The  divine  truth  proceeding  from  the  Lord  is  what 
makes  order ;  and  divine  truths  are  the  laws  of  order  according 
to  which  the  Lord  leads  man.  Wherefore,  to  save  man  by  im- 
mediate mercy  is  contrary  to  divine  order ;  and  what  is  contrary 
to  divine  order  is  contrary  to  the  Divine.  Divine  order  is  hea- 
ven with  man  ;  this  order  man  has  perverted  with  himself  by  a 
life  contrary  to  the  laws  of  order,  which  are  divine  truths.  Into 
that  order  man  is  brought  back  by  the  Lord  out  of  pure  mercy, 
by  means  of  the  laws  of  order  ;  and  so  far  as  he  is  brought  back, 
he  receives  heaven  in  himself ;  and  he  who  receives  heaven  in 
himself,  goes  to  heaven  after  death.  Hence,  again,  it  is  evident 
that  the  divine  mercy  of  the  Lord  is  pure  mercy,  but  not  imme- 
diate mercy.1 


*  That  divine  truth  proceeding  from  the  Lord  is  that  from  which  order 
is,  and  that  divine  good  is  the  essential  of  order,  n.  1728,  2258,  8700,  89S8. 
That  hence  the  Lord  is  order,  n.  1919,2011.5110,5703,10336,10619.  That 
divine  truths  are  the  laws  of  order,  n.  2447,  7995.  That  the  universal  hea- 
ven is  arranged  by  the  Lord  according  to  his  divine  order,  n.  303S,  72 11, 
9128,  9338,  10125,  10151,  10157.  That  hence  the  form  of  heaven  is  a  form 
according  to  divine  order,  n.  4040  to  4043,  6607,  9877.  That  so  far  as  man 
lives  according  to  order,  thus  so  far  as  he  lives  in  good  according  to  divine 
truths,  so  far  he  receives  heaven  in  himself,  n.  4839.  That  man  is  the  be- 
ing into  whom  are  collated  all  things  of  divine  order,  and  that  from  ciea- 
tion  he  is  divine  order  in  form,  because  he  is  its  recipient,  n.  4219,  4220, 
4223'  4523.  4524-  51 14.  5368,  6013.  6057,  6605,  6626,  9706,  10156,  10472. 
That  man  is  not  born  into  good  and  truth,  but  into  evil  and  the  false,  thus 
not  into  divine  order,  but  into  what  is  contrary  to  order,  and  that  hence  it 
is  that  he  is  born  into  mere  ignorance;  and  that  on  this  account  it  is  ne- 
cessary that  he  be  born  anew,  that  is,  be  regenerated,  which  is  effected  by  di- 
vine truths  from  the  Lord,  that  he  may  be  brought  back  into  order,  n.  1047, 
2307,  230S,  3518,  3S12,  S4S0,  8550,  10283,  102S4,  102S6,  10731.  That  the 
Lord,  when  He  forms  man  anew,  that  is,  regenerates  him.  arranges  all 
things  with  him  according  to  order,  which  is  into  the  form  of  heaven, 


HEA  VEN  AND  HELL. 


365 


524.  If  men  could  be  saved  by  immediate  mercy,  all  would  be 
saved  even  they  who  are  in  hell ;  yea,  there  would  be  no  hell, 
because  the  Lord  is  mercy  itself,  love  itself,  and  good  itself. 
Wherefore  it  is  contrary  to  his  Divine,  to  say  that  He  is  able  to 
save  all  immediately,  and  does  not  save  them.  It  is  known  from 
the  Word  that  the  Lord  wills  the  salvation  of  all,  and  the  damna- 
tion of  no  one. 

525.  Most  of  those  who  go  from  the  Christian  world  intc  the 
other  life,  carry  with  them  the  belief  that  they  are  to  be  saved  by 
immediate  mercy,  for  they  implore  that  mercy.  But  when  they  are 
examined,  they  are  found  to  believe  that  to  come  into  heaven  is 
merely  to  be  admitted  ;  and  that  those  who  are  admitted,  are  in  hea- 
venly joy, — being  totally  unacquainted  with  the  nature  of  heaven 
and  of  heavenly  joy.  Wherefore  they  are  told  that  heaven  is  not 
denied  to  any  one  by  the  Lord,  and  that  they  can  be  admitted  if  they 
wish,  and  tarry  there  as  long  as  they  please.  They  who  desired  this, 
have  also  been  admitted  ;  but  when  they  reached  the  first  threshold, 
they  were  seized  with  such  anguish  of  heart,  from  the  breathing 
upon  them  of  heavenly  heat,  which  is  the  love  in  which  the  angels 
are,  and  from  the  influx  of  heavenly  light,  which  is  divine  truth, 
that  they  experienced  infernal  torment  instead  of  heavenly  joy  ; 
and  in  consequence  of  the  shock,  they  cast  themselves  headlong 
thence.  Thus  they  were  instructed  by  living  experience,  that 
heaven  cannot  be  given  to  any  one  from  immediate  mercy. 

526.  I  have  occasionally  conversed  on  this  subject  with  the  an- 
gels, and  have  told  them  that  most  of  those  in  the  world  who  live  in 
evil,  when  they  talk  with  others  about  heaven  and  eternal  life,  seem 
to  have  no  other  idea  than  that  to  enter  heaven  is  merely  to  be  ad- 
mitted from  mercy  alone,  and  that  this  is  especially  believed  by 
those  who  make  faith  the  only  medium  of  salvation  ;  for  such  per- 
sons, from  the  principles  of  their  religion,  have  no  regard  to  the  life 
and  to  the  deeds  of  love  which  make  the  life,  thus  neither  to  any 
other  means  whereby  the  Lord  implants  heaven  in  man,  and  ren- 

n.  5700,  6690,  9931,  10303.  That  evils  and  falses  are  contrary  to  order, 
and  that  still  they  who  are  in  them  are  ruled  by  the  Lord,  not  according 
to  order  but  from  order,  n.  4839,  7877,  10778.  That  it  is  impossible  for  a 
man  who  lives  in  evil  to  be  saved  by  mercy  alone,  because  this  is  contrary 
to  divine  order,  n.  8700. 


366 


HEA  VEN  AND  HELL. 


ders  hirr.  receptible  of  heavenly  joy  ;  and  because  they  thus  reject 
every  actual  means,  they  settle  down  in  the  belief,  which  follows 
of  necessity  from  the  principles  assumed,  that  man  goes  to  heaven 
from  meixy  alone,  to  which  they  believe  that  God  the  Father  is 
moved  by  the  intercession  of  the  Son.  To  these  things  the  tin- 
gels  replied,  that  they  are  aware  that  such  a  tenet  follows  of  ne- 
cessity from  the  assumption  that  man  is  saved  by  faith  alone  ;  and 
inasmuch  as  that  dogma  is  the  head  of  all  the  rest,  and  into  that, 
because  it  is  not  true,  no  light  from  heaven  can  flow,  thence 
comes  the  ignorance,  wherein  the  church  is  at  this  day,  concern- 
ing the  Lord,  and  heaven,  and  the  life  after  death,  and  heavenly 
joy,  and  the  essence  of  love  and  charity,  and  in  general  concern- 
ing good,  and  its  conjunction  with  truth  ;  consequently  concern- 
ing die  life  of  man,  whence  it  is,  and  what  is  its  quality  ;  yet  no 
one  ever  derives  this  from  thought,  but  from  will  and  the  deeds 
thence,  and  only  so  far  from  thought  as  this  partakes  of  the 
will ;  thus  not  from  faith,  except  so  far  as  faith  partakes  of  love. 
The  angels  grieve  that  these  same  persons  do  not  know  that  faith 
alone  cannot  exist  with  any  one,  since  faith  without  its  origin, 
which  is  love,  is  merely  science,  and  with  some  a  kind  of  per- 
suasion which  has  the  semblance  of  faith,  (see  above,  n.  4S2)  ; 
which  persuasion  is  not  in  the  man's  life,  but  out  of  it,  for  it  is 
separated  from  the  man  if  it  does  not  cohere  with  his  love. 
They  further  said,  that  they  who  are  in  such  a  principle  concern- 
ing the  essential  medium  of  salvation  with  man,  cannot  do  other- 
wise than  believe  in  immediate  mercy  ;  because  they  comprehend 
from  natural  lumen,  and  likewise  from  the  experience  of  sight, 
that  faith  alone  does  not  constitute  a  man's  life,  since  they  who 
lead  an  evil  life  can  think  and  persuade  themselves  in  like  man- 
ner as  others.  Hence  it  comes  to  be  believed,  that  the  wicked 
can  be  saved  as  well  as  the  good,  provided  that  they  speak  with 
confidence  at  the  hour  of  death  concerning  intercession,  and 
mercy  procured  thereby.  The  angels  confessed  that  they  had 
never  yet  seen  any  one  received  into  heaven  by  an  act  of  im- 
medi  ite  mercy,  who  had  lived  an  evil  life,  however  he  had  spoken 
in  the  world  from  that  trust  or  confidence,  which  is  understood 
by  faith  in  an  eminent  sense.  On  being  questioned  concerning 
Abraham,  Isaac,  Jacob,  and  David,  and  concerning  the  apostles, 


HE  A  VEN  AND  HELL. 


367 


whether  they  were  not  received  into  heaven  from  immediate 
mercy,  they  replied,  Not  one  of  them  ; — and  declared  that  every 
one  was  received  according  to  his  life  in  the  world  ;  and  that 
they  knew  where  they  were  ;  and  that  they  are  not  more  highly 
esteemed  there  than  others.  The  reason,  they  said,  that  the}  are 
mentioned  with  honor  in  the  Word,  is,  because  by  them  in  the 
internal  sense  is  meant  the  Lord ;  by  Abraham,  Isaac,  and 
Jacob,  the  Lord  as  to  the  Divine  and  the  Divine  Human  ;  by 
David,  the  Lord  as  to  the  Divine  Royalty  ;  and  by  the  apostles, 
the  Lord  as  to  divine  truths  ;  and  that  they  have  not  the  least 
perception  of  those  individuals,  when  the  Word  is  read  by  man, 
since  their  names  do  not  enter  heaven  ;  but  instead  of  them,  they 
have  a  perception  of  the  Lord,  as  just  stated  ;  and  that  therefore  in 
the  Word  which  is  in  heaven,  (see  above,  n.  259),  those  individuals 
are  no  where  mentioned,  since  that  Word  is  the  internal  sense  of 
the  Word  which  is  in  the  world.1 

527.  I  can  testify  from  much  experience,  that  it  is  impossible 
to  implant  the  life  of  heaven  in  those  who  have  led  an  opposite 
life  in  the  world.  There  were  some  who  imagined  that  they 
should  easily  receive  divine  truths  after  death,  when  they  heard 
them  from  the  angels,  and  that  they  should  believe  them,  and 
consequently  should  live  a  different  life,  and  thus  be  received  into 
heaven.  But  the  experiment  was  made  with  great  numbers,  yet 
only  with  those  who  were  in  such  a  belief,  to  whom  the  trial 


1  That  by  Abraham,  Isaac,  and  Jacob,  in  the  internal  sense  of  the  Word 
is  meant  the  Lord  as  to  the  Divine  Itself,  and  the  Divine  Human,  n.  1893, 
4615,  6098,  6185,  6276,  6804,  6847.  That  Abraham  is  unknown  in  heaven,- 
n.  1834,  1876.  3229.  That  by  David  is  meant  the  Lord  as  to  the  Divine 
Regal,  n.  1S88,  9954.  That  the  twelve  apostles  represented  the  Lord  as  to 
all  things  of  the  church,  thus  all  things  which  are  of  faith  and  love,  n. 
2129,  3354,  3488,  3858,  6397.  That  Peter  represented  the  Lord  as  to  faith, 
James  as  to  charity,  and  John  as  to  the  works  of  charity,  n.  3750,  10087. 
That  by  the  twelve  apostles  sitting  on  twelve  thrones,  and  judging  the 
twelve  tribes  of  Israel,  is  signified  that  the  Lord  will  judge  according  to 
the  truths  and  goods  of  faith  and  love,  n.  2129,  6397.  That  the  names  of 
persons  and  places  in  the  Word  do  not  enter  heaven,  but  are  turned  into 
things  and  states;  and  that  neither  in  heaven  can  the  names  be  uttered, 
n.  1876,  5225,  6516,  10216,  10282,  10432.  That  the  angels  also  think  ab- 
stractedly from  persons,  n.  8343,  S9S5,  9007. 


368 


HEA  VEN  AND  HELL. 


was  permitted  in  order  that  they  might  know  that  repentance 
after  death  is  not  given.  Some  of  those  with  whom  the  trial 
was  made,  understood  truths,  and  seemed  to  receive  them  ;  but 
as  soon  as  they  turned  to  the  life  of  their  love,  they  rejected 
th^m,  and  even  spoke  against  them.  Some  rejected  them  imme- 
diately, being  unwilling  to  hear  them.  Some  were  desirous  that 
the  life  of  the  love  which  they  had  contracted  in  the  world, 
i  light  be  taken  away  from  them,  and  that  angelic  life,  or  the  Lie 
of  heaven,  might  be  infused  in  its  place.  This  also  by  perm.s- 
sion  was  accomplished  for  them  ;  but  when  the  life  of  their  love 
was  taken  away,  they  lay  as  if  dead,  having  no  longer  the  use 
of  any  of  their  faculties.  From  these  and  other  experiments,  the 
simple  good  were  instructed,  that  no  one's  life  can  possibly  be 
changed  after  death,  and  that  evil  life  can  by  no  means  be 
changed  into  good  life,  nor  infernal  life  into  angelic,  since  every 
spirit  from  head  to  foot  is  of  the  same  quality  as  his  love,  and 
therefore  of  the  same  quality  as  his  life  ;  and  that  to  transmute 
this  life  into  the  opposite,  were  to  destroy  the  spirit  altogether. 
The  angels  declare  that  it  were  easier  to  change  a  bat  into  a 
dove,  or  an  owl  into  a  bird  of  paradise,  than  an  infernal  spirit 
into  an  angel  of  heaven.  That  man  after  death  remains  of  such 
a  quality  as  his  life  had  been  in  the  world,  may  be  seen  above 
in  its  proper  chapter,  (n.  470-484).  From  these  considerations 
it  may  now  be  manifest,  that  no  one  can  be  received  into  heaven 
by  an  act  of  immediate  mercy. 


IT  IS  NOT  SO  DIFFICULT  TO  LIVE  THE  LIFE  WHICH  LEADS 
TO  HEAVEN,  AS  SOME  SUPPOSE. 

528.  Some  people  imagine  that,  to  live  the  life  which  leads  to 
heaven,  which  is  called  spiritual  life,  is  difficult,  because  they 
have  been  told  that  man  must  renounce  the  world,  and  deprive 
himself  of  what  are  called  the  lusts  of  the  body  and  the  flesh, 
and  must  live  in  a  spiritual  manner.    By  this  they  understand 


HEA  VEN  AND  HELL. 


369 


that  they  must  reject  worldly  things,  which  consist  chiefly  in 
riches  and  honors ;  must  live  continually  in  pious  meditation 
about  God,  salvation,  and  eternal  life ;  and  spend  their  life 
in  prayer,  and  in  reading  the  Word  and  books  of  piety.  This 
they  conceive  to  be  renouncing  the  world,  and  living  to  the  spirit 
and  not  to  the  flesh.  But  that  the  case  is  altogether  otherwise,  I 
have  learned  by  much  exoerience,  and  from  conversation  with 
the  angels  ;  yea,  I  have  learned  that  tney  who  renounce  the  world 
and  live  in  the  spirit  in  this  manner,  procure  to  themselves  a 
sorrowful  life,  which  is  not  receptible  of  heavenly  joy  ;  for  every 
one's  own  life  remains  after  death.  But  in  order  that  man  may 
receive  the  life  of  heaven,  it  is  altogether  necessary  that  he  live 
in  the  world,  and  -engage  in  its  duties  and  employments,  and 
that  then  by  moral  and  civil  life  he  receive  spiritual  life.  In 
no  other  way  can  spiritual  life  be  formed  with  man,  or  his  spirit 
be  prepared  for  heaven  ;  for  to  live  an  internal  life  and  not  an 
external  one  at  the  same  time,  is  like  dwelling  in  a  house  which 
has  no  foundation,  which  successively  either  sinks  into  the 
ground,  or  becomes  full  of  chinks  and  breaches,  or  totters  till  it 
falls. 

529.  If  the  life  of  man  be  viewed  and  explored  by  rational 
intuition,  it  will  be  found  to  be  threefold  ;  that  is  to  say,  there  is 
a  spiritual  life,  a  moral  life,  and  a  civil  life,  all  distinct  from  each 
other.  For  there  are  men  who  live  a  civil  life,  yet  not  a  moral 
and  spiritual  one  ;  and  there  are  those  who  live  a  moral  life,  and 
still  not  a  spiritual  one  ;  and  there  are  others  who  live  a  civil  life, 
a  moral  life,  and  a  spiritual  life,  all  at  once.  The  latter  live  the  life 
of  heaven  ;  but  the  former  live  the  life  of  the  world  separate  from 
the  life  of  heaven.  From  these  considerations  it  is  manifest  in 
the  first  place,  that  spiritual  life  is  not  separate  from  natural  life, 
or  from  the  life  of  the  world,  but  that  the  former  is  conjoined 
with  the  latter  as  the  soul  with  its  body  ;  and  if  it  were  separated, 
that  it  would  be  like  living  in  a  house  without  a  foundation,  as 
was  said  above.  For  moral  and  civil  life  is  the  activity  of  spirit- 
ual life ;  for  it  is  the  part  of  spiritual  life  to  will  well,  and  of 
moral  and  civil  life  to  act  well ;  and  if  the  latter  be  separated  from 
the  former,  spiritual  life  consists  merely  in  thought  and  speech, 
47  Q* 


37° 


HE  A  VEN  AND  HELL. 


and  the  will  recedes  because  it  has  no  basis  to  rest  upon ;  and 
yet  the  will  is  the  very  essential  spiritual  constituent  of  man. 

530.  That  it  is  not  so  difficult  to  live  the  life  which  leads  to 
heaven  as  some  suppose,  may  be  seen  from  the  following  consid- 
erations. Who  cannot  live  a  civil  and  moral  life  ? — for  everyone 
is  initiated  into  it  from  infancy,  and  is  acquainted  with  it  from  living 
in  the  world.  Every  one  also  does  lead  such  a  life,  the  evil  as 
well  as  the  good  ;  for  who  does  not  wish  to  be  called  sincere  and 
just  ?  Almost  all  practice  sincerity  and  justice  in  externals,  so 
that  they  appear  to  be  sincere  and  just  in  heart,  or  to  act  from 
real  sincerity  and  justice.  The  spiritual  man  ought  to  do  the 
same,  and  he  can  do  it  as  easily  as  the  natural  man  ;  only  there 
is  this  difference,  that  the  spiritual  man  believes  in  a  Divine,  and 
acts  sincerely  and  justly,  not  merely  because  civil  and  moral  laws 
require  it,  but  also  because  it  is  agreeable  to  the  divine  laws ;  for 
the  spiritual  man,  because  he  thinks  about  the  divine  laws  in  all 
that  he  does,  communicates  with  the  angels  of  heaven  ;  and  so 
far  as  he  does  this,  he  is  conjoined  with  them,  and  thus  his 
internal  man  is  opened,  which,  viewred  in  itself,  is  the  spiritual 
man.  When  a  man  is  of  this  character,  he  is  adopted  and  led 
by  the  Lord,  although  he  is  not  himself  conscious  of  it ;  and 
then,  in  practicing  the  sincerity  and  justice  which  belong  to  moral 
and  civil  life,  he  acts  from  a  spiritual  origin  ;  and  to  do  what  is 
sincere  and  just  from  a  spiritual  origin,  is  to  do  it  from  sincerity 
and  justice  itself,  or  to  do  it  from  the  heart.  His  justice  and 
sincerity  in  the  external  form,  appear  exactly  like  the  justice  and 
sincerity  practiced  by  natural  men,  and  even  by  wicked  men  and 
infernals ;  but  in  their  internal  form,  they  are  totally  different. 
For  the  wicked  act  justly  and  sincerely  only  for  the  sake  of  them- 
selves and  the  world  ;  and  therefore  if  they  did  not  fear  the  law 
and  its  penalties,  also  the  loss  of  reputation,  honor,  gain,  and 
life,  they  would  act  altogether  insincerely  and  unjustly ;  since 
they  have  no  fear  of  God  nor  of  any  divine  law,  and  therefore 
are  not  restrained  by  any  internal  bond.  Wherefore  if  external 
restraints  were  removed,  they  would  defraud,  plunder,  and  spoil 
others,  as  far  as  they  were  able  to  do  so,  and  would  take  delight 
in  doing  it.  That  they  are  inwardly  of  such  a  character,  is  abun- 
dantly evident  from  those  who  are  like  them  in  the  other  life, 


HE  A  VEN  AND  HELL. 


371 


where  external  things  are  removed,  and  the  internals  of  all  are 
opened,  wherein  they  live  to  eternity,  (see  above,  n.  499-511)  ; 
for  being  then  free  from  external  restraints,  which  are,  as  was 
said  above,  fear  of  the  law,  and  of  the  loss  of  reputation,  honor, 
gain,  and  life,  they  act  insanely  and  laugh  at  sincerity  and  jus- 
tice. But  they  who  have  acted  sincerely  and  justly  from  a  regard 
to  the  divine  laws,  when  external  considerations  are  taken  away 
and  they  are  left  to  their  internal  promptings,  act  wisely,  becarse 
they  are  conjoined  .with  the  angels  of  heaven,  from  whom  wisdom 
is  communicated  to  them.  From  these  considerations  it  may 
now  first  appear  evident,  that  a  spiritual  man  can  act  precisely 
like  a  natural  man  in  the  affairs  of  civil  and  moral  life,  provided 
he  be  conjoined  to  the  Divine  as  to  his  internal  man,  or  as  to  his 
will  and  thought;  (see  above,  n.  35S-360). 

531.  The  laws  of  spiritual  life,  of  civil  life,  and  of  moral  life, 
are  also  delivered  in  the  ten  precepts  of  the  decalogue  ;  in  the 
first  three,*  the  laws  of  spiritual  life,  in  the  four  following,  the 
laws  of  civil  life,  and  in  the  last  three,  the  laws  of  moral  life. 
The  merely  natural  man  lives  in  outward  conformity  to  all  these 
precepts,  in  the  same  manner  as  the  spiritual  man  ;  for  like  him 
he  worships  the  Divine,  goes  to  church,  hears  sermons,  and  as- 
sumes a  devout  look  ;  does  not  kill,  nor  commit  adultery,  nor  steal, 
nor  bear  false  witness,  nor  defraud  his  neighbors  of  their  goods. 
But  he  does  this  only  for  the  sake  of  himself  and  the  world,  in 
order  to  keep  up  appearances.  The  same  person,  in  the  internal 
form,  is  altogether  opposite  to  what  he  appears  in  the  external 
because  in  heart  he  denies  the  Divine,  in  worship  acts  the  hypo 
crite,  and  when  left  to  himself  and  his  own  thoughts,  laughs  at 
the  holy  things  of  the  church,  believing  that  they  only  serve  to 


*  [  It  should  be  borne  in  mind,  that  the  division  of  the  commandments 
followed  by  the  author,  is  the  same  as  that  adopted  in  the  Roman  Cath- 
olic and  Lutheran  Churches;  according  to  which,  the  first  commandment 
includes  the  first  and  second  of  the  Church  of  England  division;  and  the 
last  in  the  Church  of  England  division  is  divided  into  two.  Thus  the 
first  three,  as  mentioned  above,  are  what  are  commonly  reckoned,  among 
Protestant  Christians,  the  first  four;  the  next  four  are  what  are  commonly 
called  the  fifth,  sixth,  seventh,  and  eighth ;  and  the  last  three  are  those 
commonly  reckoned  the  ninth  and  tenth. — Tr.] 


372 


HEA  VEN  AND  HELL. 


restrain  the  simple  multitude.  Hence  he  is  altogether  disjoined 
from  heaven ;  and  because  he  is  not  a  spiritual  man,  therefore  he 
is  neither  a  moral  nor  a  civil  man.  For  although  he  commits  no 
murder,  still  he  hates  every  one  who  opposes  him,  and  burns 
with  revenge  inspired  by  such  hatred ;  wherefore,  unless  re- 
strained by  civil  laws  and  external  bonds,  which  are  fears,  he 
would  commit  murder  ;  and  because  he  desires  to  do  it,  it  follows 
that  he  is  continually  committing  murder.  Although  he  does 
not  commit  adultery,  yet  because  he  believes  jt  allowable,  he  is 
perpetually  an  adulterer ;  for  he  does  commit  it  as  far  as  it  is 
possible,  and  as  often  as  he  can  with  impunity.  Although  he 
does  not  steal,  yet  because  he  covets  the  goods  of  others,  and 
does  not  regard  fraud  and  wicked  artifices  as  contrary  to 
what  is  lawful,  in  his  mind  he  is  continually  acting  the  thief. 
The  case  is  similar  in  regard  to  the  precepts  of  moral  life,  which 
teach  that  we  must  not  bear  false  witness,  nor  covet  the  goods  of 
others.  Such  is  the  character  of  every  man  who  denies  the  Di- 
vine, and  has  no  conscience  formed  from  religion.  That  all  such 
are  of  this  character,  appears  manifestly  from  similar  spirits  in 
the  other  life,  when  their  externals  are  removed,  and  they  are  let 
into  their  internals ;  then,  because  they  are  separated  from  hea- 
ven, they  act  in  unity  with  hell,  and  arc  therefore  consocia- 
ted  w  ith  those  who  are  in  hell.  It  is  otherwise  with  those  who 
in  heart  have  acknowledged  the  Divine,  and  in  their  actions 
have  had  respect  to  the  divine  laws,  and  have  obeyed  the  first 
three  precepts  of  the  decalogue  as  well  as  the  rest.  When  these, 
on  the  removal  of  their  externals,  arc  let  into  their  internals,  they 
are  wiser  than  they  were  in  the  world.  Coming  into  their  inter- 
nals is  like  passing  from  shade  into  light,  from  ignorance  into 
wisdom,  and  from  a  sorrowful  life  into  a  blessed  one,  since  they 
are  in  the  Divine,  thus  in  heaven.  These  tilings  are  said  in 
or  ler  that  the  real  character  of  both  these  classes  of  persons  may 
\>c  known,  although  they  have  lived  a  similar  external  life. 

532.  Every  one  may  know  that  thoughts  move  and  tend  ac- 
cording to  the  intentions,  or  in  the  direction  which  a  man  in- 
tends; for  the  thought  is  a  man's  internal  sight,  which  is  like 
the  external  sight  in  this  respect  that  it  is  turned  and  fixed  on  the 
object  to  which  it  is  bent  and  directed.    If,  therefore,  the  inter- 


HEA  VEN  AND  HELL. 


373 


nal  sight  or  thought  be  turned  to  the  world,  and  fixed  on  that,  it 
follows  that  the  thought  becomes  worldly ;  if  it  be  turned  to  self 
and  self-honor,  that  it  becomes  corporeal :  but  if  it  be  turned  to 
heaven,  that  it  becomes  heavenly.  It  therefore  follows,  that  if 
the  thought  be  turned  to  heaven,  it  is  elevated  ;  if  to  self,  it  is 
withdrawn  from  heaven,  and  immersed  in  what  is  corporeal ;  anil 
if  to  the  world,  it  is  also  turned  away  from  heaven,  and  spent 
upon  those  objects  which  are  presented  to  the  eyes.  It  is  a 
man's  love  which  makes  his  intention,  and  which  determines 
his  internal  sight  or  thought  to  its  objects.  Thus  the  love  of  self 
determines  the  thought  to  self  and  its  objects ;  the  love  of  the 
world,  to  worldly  things  ;  and  the  love  of  heaven,  to  the  things 
of  heaven.  Hence  it  may  be  known  what  is  the  state  of  a  man's 
interiors,  which  belong  to  his  mind,  provided  his  love  be  known  ; 
namely,  that  the  interiors  of  him  who  loves  heaven  are  elevated 
toward  heaven,  and  are  open  above  ;  and  that  the  interiors  of 
him  who  loves  the  world  and  himself  are  closed  above,  and  open 
exteriorly.  Hence  it  may  be  concluded,  that  if  the  superior  fac- 
ulties belonging  to  the  mind  are  closed  above,  man  can  no  longer 
see  the  things  which  belong  to  heaven  and  the  church,  these  be- 
ing in  thick  darkness  with  him  ;  and  the  things  which  are  in 
thick  darkness  are  either  denied  or  not  understood.  Hence 
it  is,  that  they  who  love  themselves  and  the  world  above  all 
things,  because  the  superior  faculties  of  their  minds  are  closed,  in 
heart  deny  divine  truths ;  and  if  they  say  anything  about  them 
from  memory,  still  they  do  not  understand  them  :  they  regard 
them  also  in  the  same  way  that  they  regard  worldly  and  corpo- 
real things.  Such  being  their  character,  they  cannot  attend  to 
anything  but  what  enters  through  the  bodily  senses,  and  are  de- 
lighted with  nothing  else.  And  among  these  things  are  many 
which  are  filthy,  obscene,  profane,  and  wicked ;  nor  can  they  be 
removed,  because  with  such  persons  there  is  no  influx  from  hea- 
ven into  their  minds,  since  these  are  closed  above,  as  was  said. 
A  man's  intention,  from  which  his  internal  sight  or  thought  is 
determined,  is  his  will ;  for  what  a  man  wills,  he  intends,  and 
what  he  intends,  he  thinks.  If,  therefore,  his  intention  be  toward 
heaven,  his  thought  is  determined  thither,  and  with  it  his  whole 
mind,  which  is  thus  in  heaven  ;  whence  he  afterward  surveys  the 


374 


HEA  VEN  AND  HELL. 


things  belonging  to  the  world  beneath  him,  like  one  who  looks 
from  the  roof  of  a  house.  Hence  it  is,  that  the  man  who  has 
the  interiors  of  his  mind  open,  can  discern  the  evils  and  falses 
appertaining  to  him,  for  these  are  beneath  the  spiritual  mind; 
and  on  the  other  hand,  the  man  whose  interiors  are  not  open, 
cannot  see  his  own  evils  and  falses,  because  he  is  in  them,  and 
not  above  them.  From  these  considerations  a  conclusion  may  be 
formed  respecting  the  origin  of  wisdom  with  man,  and  the  origin 
of  insanity  ;  also  what  a  man  will  be  after  death,  when  he  is  left 
to  will  and  to  think,  also  to  act  and  to  speak,  according  to  his  in- 
teriors. These  things  are  said  that  it  may  be  known  what  man 
is  interiorly  ; — suggesting  also  the  conclusion,  that  persons  exteri- 
orly alike  may  be  interiorly  very  different. 

533.  That  it  is  not  so  difficult  to  live  the  life  of  heaven  as  is 
believed,  is  evident  from  this :  that,  whenever  anything  is  sug- 
gested to  a  man  which  he  knows  to  be  insincere  and  unjust,  and 
to  which  his  mind  is  inclined,  it  is  only  necessary  for  him  to 
reflect  that  it  ought  not  to  be  done,  because  it  is  contrary  to  the 
divine  commandments.  If  he  accustoms  himself  to  think  in 
this  manner,  and  from  practice  acquires  the  habit  of  so  thinking, 
he  then  by  degrees  is  conjoined  to  heaven  ;  and  so  far  as  he  is  con- 
joined to  heaven,  the  superior  faculties  of  his  mind  are  opened , 
and  so  far  as  these  are  opened,  he  sees  what  is  insincere  and 
unjust ;  and  so  far  as  these  things  are  discovered  they  are  capable 
of  being  removed, — for  it  is  impossible  for  any  evil  to  be  removed 
until  it  is  seen.  This  is  a  state  into  which  man  may  enter  from 
freedom, — for  who  cannot  think  from  a  free  principle  in  the 
manner  just  described?  But  when  he  has  made  a  beginning, 
the  Lord  works  in  him  for  the  production  of  all  kinds  of  good, 
and  enables  him  not  only  to  see  his  evils,  but  also  not  to  will 
them,  and  finally  to  abhor  them.  This  is  meant  by  the  Lord's 
words  :  M  My  yoke  is  easy,  and  my  burden  is  light"  Matt.  xi.  30. 
But  it  is  to  be  observed,  that  the  difficulty  of  so  thinking,  and 
also  of  resisting  evils,  increases  in  proportion  as  man  from  the 
will  commits  evils  ;  for  so  far  as  he  does  this,  he  becomes  accus- 
tomed to  them,  until  at  length  he  does  not  see  them,  and  at  last 
comes  to  love  them,  and  from  the  delight  of  love  to  excuse  them, 
and  by  all  sorts  of  fallacies  to  confirm  them,  declaring  them  to 


HEA  VEN  AND  HELL. 


375 


be  allowable  and  good.  But  this  occurs  with  those,  who  at  the 
age  of  maturity  plunge  into  evils  as  if  regardless  of  all  restraint, 
and  al  the  same  time  reject  divine  things  from  the  heart. 

534.  There  was  once  represented  to  me  the  way  which  leads 
to  heaven,  and  that  which  leads  to  hell.  There  was  a  broad  way 
tending  to  the  left,  or  toward  the  north  ;  and  there  appeared 
many  spirits  walking  in  it ;  but  at  a  distance  was  seen  a  stone  of 
considerable  magnitude,  where  the  broad  way  terminated.  From 
that  stone  there  then  branched  off  two  ways,  one  to  the  left,  and 
one  in  an  opposite  direction,  to  the  right :  the  way  that  turned  to 
the  left  was  narrow  or  strait,  leading  through  the  west  to  the 
south,  and  so  into  the  light  of  heaven  ;  the  way  that  turned  to 
the  right  was  broad  and  spacious,  leading  obliquely  down  toward 
hell.  All  seemed  at  first  to  go  the  same  way,  until  they  came  to 
the  great  stone  at  the  parting  of  the  two  ways ;  but  when  they  ar- 
rived there,  they  were  separated.  The  good  turned  to  the  left,  and 
entered  the  strait  way  which  led  to  heaven  ;  but  the  evil  did  not  see 
the  stone  at  the  parting  of  the  ways,  and  therefore  fell  upon  it  and 
were  hurt ;  and  when  they  got  up,  they  ran  along  the  broad  way 
to  the  right,  which  tended  to  hell.  It  was  afterward  explained  to 
me  what  all  those  things  signified.  By  the  first  way,  which  was 
broad,  in  which  many  both  good  and  bad  walked  along  together, 
and  conversed  with  each  other  like  friends, — because  no  differ- 
ence between  them  was  apparent  to  the  sight, — were  represented 
those  who  in  externals  live  alike  sincerely  and  justly,  and  who 
cannot  be  distinguished  by  their  appearance.  By  the  stone  at 
the  parting  or  angle  of  the  ways,  upon  which  the  evil  stumbled, 
and  from  which  they  afterward  ran  along  the  way  leading  to 
hell,  was  represented  the  divine  truth,  which  is  denied  by  those 
who  look  toward  hell ;  in  the  supreme  sense,  by  the  same  stone 
was  signified  the  Divine  Human  of  the  Lord.  But  they  who 
acknowledged  the  divine  truth,  and  at  the  same  time  the  Divine 
of  the  Lord,  were  conducted  along  the  way  which  led  to  heaven. 
From  these  representations  it  was  made  still  more  evident,  that 
outwardly  the  wicked  lead  the  same  kind  of  life  as  the  good,  or 
go  in  the  same  way,  thus  one  as  easily  as  the  other ;  and  yet  that 
they  who  acknowledge  the  Divine  from  the  heart,  especially  they 
within  the  church  who  acknowledge  the  Divine  of  the  Lord,  are 


376 


HEA  VEN  AND  HELL. 


led  to  heaven,  and  they  who  do  not,  are  conveyed  to  hell.  The 
thoughts  of  man,  which  proceed  from  his  intention  or  will,  are 
represented  in  the  other  life  by  ways.  Ways  are  also  there  pre- 
sented to  appearance  in  perfect  agreement  with  the  thoughts 
from  intention  ;  and  every  one  likewise  walks  in  them,  according 
to  his  thoughts  which  proceed  from  intention.  Hence  it  is  that 
the  quality  of  spirits,  and  of  their  thoughts,  is  known  from 
their  ways.  From  these  things  it  was  also  made  evident  what  is 
meant  by  the  Lord's  words:  " Enter  ye  in  through  the  strait 
gate;  for  wide  is  the  gate  and  broad  is  the  way  which  leads  to 
destruction,  and  many  there  are  who  walk  in  it ;  narrow  is  the 
way  and  strait  the  gate  which  leads  to  life,  and  few  there  be 
who  find  it"  Matt.  vii.  13,  14.  The  way  which  leads  to  life  is 
narrow,  not  because  it  is  difficult,  but  because  there  are  few  who 
find  it,  as  it  is  said.  From  that  stone,  seen  in  the  corner  where 
the  broad  and  common  way  terminated,  and  from  which  two 
ways  were  seen  leading  in  opposite  directions,  it  was  made 
evident  what  is  signified  by  these  words  of  the  Lord:  "Have ye 
not  read  what  is  written,  the  stone  which  the  builders  rejected 
is  become  the  head  of  the  corner?  Whosoever  shall  fall  upon 
that  stone  shall  be  broken"  Luke  xx.  17,  iS.  A  stone  signifies 
the  divine  truth  ;  and  the  stone  (or  rock)  of  Israel,  the  Lord  as 
to  the  Divine  Human ;  the  builders  are  the  members  of  the 
church  ;  the  head  of  the  corner  is  where  the  two  ways  meet ;  to 
fall  and  be  broken  is  to  deny  and  perish.1 

535.  I  have  been  permitted  to  converse  with  some  in  the 
other  life,  who  had  withdrawn  themselves  from  the  business  of 
the  world,  that  they  might  live  a  pious  and  holy  life  ;  and  with 
others  also,  who  had  afflicted  themselves  in  various  ways,  be- 
cause they  imagined  that  this  was  to  renounce  the  world,  and  to 
subdue  the  concupiscences  of  the  flesh.  But  the  greater  portion 
of  these, — having  by  such  austerities  contracted  a  sorrowful  life, 
and  removed  themselves  from  the  life  of  charity,  which  can  only 
be  lived  in  the  world, — cannot  be  consociated  with  angels,  be- 

1  That  stone  signifies  truth,  n.  114,643.  1298,  3720,  6426.  S609,  10376. 
That  therefore  the  law  was  inscribed  on  tables  which  were  of  stone,  n. 
10376.  That  the  stone  of  Israel  is  the  Lord  as  to  divine  truth  and  as  tc 
the  Divine  Human,  n.  6426. 


HEA  VEN  AND  HELL. 


377 


cause  the  life  of  the  angels  is  one  of  gladness  resulting  from  bliss, 
and  consists  in  performing  acts  of  goodness,  which  are  works  of 
charity.  And  besides,  they  who  have  led  a  life  withdrawn  from 
worldly  affairs,  are  possessed  with  the  idea  of  their  own  merit, 
and  are  thence  continually  desirous  of  being  admitted  into  hea- 
ven, and  think  of  heavenly  joy  as  a  reward,  being  totally  igno- 
rant of  what  heavenly  joy  is.  And  when  they  are  admitted 
among  the  angels,  and  to  a  perception  of  their  joy,  which  is 
without  the  thought  of  merit,  and  consists  in  active  duties  and 
services  openly  performed,  and  in  the  blessedness  arising  from 
the  good  which  they  thereby  promote,  they  are  astonished  like 
persons  who  witness  things  altogether  foreign  to  their  expecta- 
tion ;  and  because  they  are  not  receptible  of  that  joy,  they  depart 
and  consociate  with  spirits  like  themselves,  who  have  lived  a 
similar  life  in  the  world.  But  they  who  have  lived  in  outward 
sanctity,  continually  frequenting  temples  and  there  repeating 
prayers,  and  who  have  afflicted  their  souls,  and  at  the  same  time 
have  thought  continually  about  themselves  that  they  would  thus 
be  esteemed  and  honored  above  others,  and  at  length  after  death 
be  accounted  saints,  in  the  other  life  are  not  in  heaven,  because 
they  have  done  such  things  for  the  sake  of  themselves.  And 
since  they  have  defiled  divine  truths  by  the  love  of  self  in  which 
they  have  immersed  them,  some  of  them  are  so  insane  as  to 
think  themselves  gods.  Wherefore  they  are  in  hell  among  those 
like  themselves.  Some  are  cunning  and  deceitful,  and  are  in 
the  hells  of  the  deceitful ;  these  are  they  who  have  performed 
such  pious  acts  outwardly  with  art  and  cunning,  whereby  they 
have  induced  the  common  people  to  believe  that  a  divine  sanctity 
was  in  them.  Of  this  character  are  many  of  the  Roman  Cath- 
olic saints,  with  some  of  whom  also  I  have  been  permitted  to 
converse ;  and  their  life  was  then  faithfully  described  to  me, 
such  as  it  had  been  in  the  world,  and  such  as  it  was  afterward. 
These  statements  are  made  in  order  that  it  may  be  known,  that 
the  life  which  leads  to  heaven  is  not  a  life  of  retirement  from 
the  world,  but  of  action  in  the  world ;  and  that  a  life  of  piety, 
without  a  life  of  charity, — which  can  only  be  acquired  in  the 
world, — does  not  lead  to  heaven,  but  a  life  of  charity  does ;  and 
this  consists  in  acting  sincerely  and  justly  in  every  occupation,  in 
48 


HE  A  VEN  AND  HELL. 


every  transaction,  and  in  every  work,  from  an  interior,  and  thus 
from  a  heavenly  origin ;  and  such  origin  is  inherent  in  such  a 
life,  when  a  man  acts  sincerely  and  justly  because  it  is  according 
to  the  divine  laws.  Such  a  life  is  not  difficult ;  but  a  life  of  piety, 
separate  from  a  life  of  charity,  is  difficult ;  yet  this  life  leads 
away  from  heaven,  as  much  as  it  is  believed  to  lead  to  heaven.1 

'  That  a  life  of  piety  without  a  life  of  charity  is  of  no  avail,  but  with  the 
latter  is  of  advantage  in  every  respect,  n.  S252,  S253.  That  charity  toward 
the  neighbor  consists  in  doing  what  is  good,  just,  and  right,  in  every  work 
and  in  every  employment,  n.  S120,  S121,  S122.  That  charity  toward  the 
neighbor  extends  itself  to  all  and  each  of  the  things  which  a  man  thinks, 
wills,  and  acts,  n.  8124.  That  a  life  of  charity  is  a  life  according  to  the 
Lord's  precepts,  n.  3249.  That  to  live  according  to  the  Lord's  precepts  is  to 
love  the  Lord,  n.  10143,  10153,  10310,  10578,  10648.  That  genuine  charity  is 
not  meritorious,  because  it  is  from  interior  affection,  and  from  the  delight 
thence  resulting,  (2340),  2371,  (2400),  3SS7,  63S8  to  6393.  That  man  after 
death  remains  of  such  a  quality  as  was  his  life  of  charity  in  the  world,  n. 
8256.  That  heavenly  blessedness  flows  in  from  the  Lord  into  the  life  of 
charity,  n.  2363.  That  no  one  is  admitted  into  heaven  by  merely  thinking, 
but  by  willing  and  doing  good  at  the  same  time,  n.  2401,  3459.  That  un- 
less the  doing  good  is  conjoined  with  willing  good  and  with  thinking  good, 
there  is  no  salvation,  nor  any  conjunction  of  the  internal  man  with  the 
external,  n.  3987. 


HELL. 


THE  LORD  GOVERNS  THE  HELLS. 

536.  In  treating  above  concerning  heaven,  it  has  been  every- 
where shown  that  the  Lord  is  the  God  of  heaven,  and  especially 
in  n.  2  to  6  :  thus  that  all  the  government  of  the  heavens  is  the 
Lord's.  And  because  the  relation  of  heaven  to  hell,  and  of  hell 
to  heaven,  is  like  that  between  two  opposites  which  mutually 
act  against  each  other,  from  whose  action  and  reaction  results  an 
equilibrium  wherein  all  things  subsist,  therefore  in  order  that 
all  things  and  every  single  thing  may  be  held  in  equilibrium,  it  is 
necessary  that  He  who  governs  the  one  should  also  govern  the 
other ;  for  unless  the  same  Lord  restrained  the  assaults  of  the 
hells,  and  repressed  the  insanities  there,  the  equilibrium  would 
be  destroyed,  and  with  it  the  whole  universe. 

537.  But  here  something  shall  first  be  said  upon  the  subject  of 
equilibrium.  It  is  known  that  when  two  things  mutually  act 
against  each  other,  and  when  one  reacts  and  resists  as  much  as 
the  other  acts  and  impels,  neither  of  them  has  any  force,  there 
being  the  same  power  exerted  on  either  side  ;  in  such  case,  both 
may  be  acted  upon  at  pleasure  by  a  third ;  for  when  the  force  of 
the  two  is  neutralized  by  their  equal  opposition,  the  force  of  a 
third  does  everything,  and  acts  as  easily  as  if  there  were  no  op- 
position. Such  is  the  equilibrium  between  heaven  and  hell. 
Yet  it  is  not  an  equilibrium  as  between  two  bodily  combatants, 
whose  strength  is  equal ;  but  it  is  a  spiritual  equilibrium  which 
is  that  of  the  false  against  the  true,  and  of  evil  against  good. 
From  hell  there  continually  exhales  falsity  derived  from  evil,  and 
trom  heaven  there  continually  exhales  truth  derived  fiom  good, 
tt  is  this  spiritual  equilibrium  which  keeps  man  in  the  freedom 

379 


380 


HE  A  VEN  AND  HELL. 


of  thinking  and  willing ;  for  whatever  a  man  thinks  and  wills 
has  relation  either  to  evil  and  the  false  thence  derived,  or  to  good 
and  the  truth  thence  derived ;  consequently  when  he  is  in  that 
equilibrium,  he  enjoys  the  liberty  of  either  admitting  or  receiving 
evil  and  the  false  thence  derived  from  hell,  or  good  and  the  truth 
thence  derived  from  heaven.  Every  man  is  held  in  this  equilib- 
rium by  the  Lord,  because  the  Lord  governs  both  heaven  and 
hell.  But  why  man  is  held  in  this  freedom  by  means  of  equilib- 
rium, and  why  evil  and  falsity  are  not  removed  from  him,  and 
good  and  truth  implanted  by  Divine  power,  will  be  explained 
hereafter  in  its  proper  chapter. 

538.  I  have  several  times  been  allowed  to  perceive  the  sphere 
of  the  false  from  evil  exhaling  from  hell.  It  was  like  an  inces- 
sant effort  to  destroy  all  that  is  good  and  true,  combined  with  an- 
ger and  a  kind  of  raving  madness  at  not  being  able  to  do  so ; 
and  especially  an  effort  to  annihilate  and  destroy  the  Divine  of 
the  Lord,  because  all  good  and  truth  are  from  Him.  But  there 
was  perceived  as  emanating  from  heaven  a  sphere  of  truth  de- 
rived from  good,  whereby  the  madness  of  the  effort  ascending 
from  hell  was  restrained.  Hence  comes  equilibrium.  This 
sphere  from  heaven  was  perceived  to  be  from  the  Lord  alone,  al- 
though it  appeared  to  come  from  the  angels  in  heaven.  The  rea- 
son that  it  was  perceived  to  be  from  the  Lord  alone  and  not  from 
the  angels,  was  because  every  angel  in  heaven  acknowledges 
that  nothing  of  good  and  truth  is  from  himself,  but  that  all  is 
from  the  Lord. 

539.  All  power  in  the  spiritual  world  belongs  to  truth  derived 
from  good,  and  there  is  no  power  at  all  in  the  false  derived  from 
evil.  The  reason  that  all  power  belongs  to  truth  derived  from 
good,  is  because  the  Divine  Itself  in  heaven  is  divine  good  and 
divine  truth  ;  and  the  Divine  has  all  power.  The  false  from  evil 
has  no  power  at  all,  because  all  power  belongs  to  truth  from 
good  ;  and  in  the  false  from  evil  there  is  nothing  of  truth  from 
good.  Hence  it  is  that  there  is  all  power  in  heaven,  and  none  in 
hell  ;  for  every  one  in  heaven  is  in  truths  derived  from  good,  and 
every  one  in  hell  is  in  falses  derived  from  evil.  For  no  one  is 
admitted  into  heaven  until  he  is  in  truths  derived  from  good,  nor 
is  any  one  cast  down  into  hell  until  he  is  in  falses  derived  from 


HEAVEN  AND  HELL. 


evil ;  that  this  is  the  case,  may  be  seen  in  the  chapters  treating 
of  the  first,  second,  and  third  state  of  man  after  death,  (n.  491- 
520).  That  all  power  belongs  to  truth  derived  from  good,  may 
be  seen  in  the  chapter  concerning  the  power  of  the  angels  of 
heaven,  (n.  228-233). 

540.  Such,  then,  is  the  equilibrium  between  heaven  and  hell. 
They  who  are  in  the  world  of  spirits  are  in  that  equilibrium,  for 
the  world  of  spirits  is  intermediate  between  heaven  and  hell. 
And  thence  also  all  men  in  the  world  are  kept  in  a  like  equilib- 
rium, for  men  in  the  world  are  governed  by  the  Lord  through 
the  medium  of  spirits  who  are  in  the  world  of  spirits,  which  sub- 
ject will  be  treated  of  below  in  its  proper  chapter.  Such  an 
equilibrium  could  not  exist,  unless  the  Lord  governed  both  heaven 
and  hell,  and  regulated  the  effort  on  each  side  ;  otherwise  falses 
derived  from  evils  would  preponderate,  and  affect  the  simple 
good  who  are  in  the  ultimates  of  heaven,  and  who  can  be  more 
easily  perverted  than  the  angels  themselves ;  and  thus  the  equi- 
librium would  be  destroyed,  and  with  it  the  freedom  of  man. 

541.  Hell  is  distinguished  into  societies  in  the  same  manner  as 
heaven,  and  also  into  as  many  societies  as  heaven  ;  for  every  so- 
ciety in  heaven  has  a  society  opposite  to  it  in  hell,  and  this  for 
the  sake  of  equilibrium.  But  the  societies  in  hell  are  distinct  ac- 
cording to  evils  and  the  falses  thence  derived,  because  the  socie- 
ties in  heaven  are  distinct  according  to  goods  and  the  truths  thence 
derived.  That  to  every  good  there  is  an  opposite  evil,  and  to 
every  truth  an  opposite  falsity,  may  be  known  from  the  fact  that 
nothing  exists  without  relation  to  its  opposite  ;  and  that  from  the 
opposite,  we  may  learn  what  it  is  in  kind  and  in  degree  ,  and 
that  all  perception  and  sensation  result  from  this.  Wherefore  the 
Lord  continually  provides,  that  every  society  of  heaven  shall 
have  its  opposite  in  a  society  of  hell,  and  that  between  them  there 
shall  be  equilibrium. 

542.  Because  hell  is  distinguished  into  as  many  societies  as 
heaven,  therefore  also  there  are  as  many  hells  as  there  are  socie- 
ties of  heaven  ;  for  as  every  society  of  heaven  is  a  heaven  in  a  less 
form,  (see  above,  n.  51-58),  so  every  society  of  hell  is  a  hell  in  a 
less  form.  Because  there  are  in  general  three  heavens,  therefore 
there  are  likewise  in  general  three  hells  ;  the  lowest,  which  is  op- 


382 


HEA  VEN  AND  HELL. 


posite  to  the  inmost  or  third  heaven  ;  the  middle,  which  is  oppo- 
site to  the  middle  or  second  heaven  ;  and  the  upper  one,  which 
is  opposite  to  the  ultimate  or  first  heaven. 

543.  But  in  what  manner  the  hells  are  governed  by  the  Lord, 
shall  also  be  briefly  explained.  The  hells  are  governed  in  gene- 
ral by  a  common  afflux  of  divine  good  and  divine  truth  from  the 
heavens,  whereby  the  general  endeavor  issuing  from  the  hells  is 
checked  and  restrained  ;  and  likewise  by  a  special  afflux  from 
each  heaven,  and  from  each  society  of  heaven.  The  hells  are 
governed  in  particular  by  angels,  who  are  appointed  to  inspect 
them,  and  to  restrain  the  insanities  and  disturbances  which  pre- 
vail there.  Sometimes  also  angels  are  sent  thither,  to  moderate 
those  insanities  and  disturbances  by  their  presence.  But  in  gen- 
eral, all  the  inhabitants  of  hell  are  governed  by  fears ;  some,  by 
fears  implanted  in  the  world,  which  still  retain  their  influence  ; 
but  because  these  fears  are  not  sufficient,  and  likewise  lose  their 
force  by  degrees,  they  are  governed  by  fear  of  punishments,  and 
this  fear  is  the  principal  means  of  deterring  them  from  doing 
evils.  The  punishments  in  hell  are  various,  more  gentle  and 
more  severe  according  to  the  nature  of  the  evils  to  be  restrained. 
For  the  most  part,  the  more  malignant  who  excel  in  cunning  and 
artifice,  and  are  able  to  keep  the  rest  in  a  state  of  submission  and 
slavery  by  punishments  and  the  terror  thereby  inspired,  are  set 
over  the  others ;  but  these  governors  dare  not  go  beyond  the  lim- 
its prescribed  to  them.  It  is  to  be  observed,  that  the  fear  of  pun- 
ishment is  the  only  means  of  restraining  the  violence  and  fury 
of  those  in  the  hells.    There  is  no  other. 

544.  It  has  hitherto  been  believed  in  the  world,  that  there  is 
some  one  devil  who  presides  over  the  hells ;  and  that  he  was 
created  an  angel  of  light,  but  after  he  became  rebellious,  was 
cast  down  with  his  crew  into  hell.  This  belief  has  prevailed, 
because  in  the  Word  mention  is  made  of  the  Devil  and  Satan, 
and  also  of  Lucifer,  and  the  Word  in  those  passages  has  been 
understood  according  to  the  literal  sense  ;  when  yet  by  the  De\  il 
and  Satan  is  there  meant  hell, — by  the  Devil,  that  hell  which  is 
behind,  and  where  the  worst  dwell,  who  are  called  evil  genii; 
and  by  Satan,  that  hell  which  is  in  front,  the  inhabitants  of 
which  are  not  so  malignant,  and  are  called  evil  spirits ;  and  by 


HEA  VEN  AND  HELL. 


3S3 


Lucifer  are  meant  those  who  helong  to  Babel  or  Babylon,  being 
those  who  claim  dominion  even  over  heaven  itself.  That  there 
is  no  single  devil  to  whom  the  hells  are  subject,  is  also  evident 
from  the  fact,  that  all  who  are  in  the  hells,  like  all  who  are  in 
the  heavens,  are  from  the  human  race,  (see  n.  311-317)  >  an<l 
that  those  who  have  gone  thither  from  the  beginning  of  creation 
to  the  present  time,  amount  to  myriads  of  myriads,  every  one  of 
whom  is  a  devil  of  such  a  quality  as  he  had  acquired  in  the 
world  by  a  life  in  opposition  to  the  Divine :  (see  above  on  this 
subject,  n.  311-312). 


THE  LORD  CASTS  NO  ONE  DOWN  INTO  HELL,  BUT  THE 
SPIRIT  CASTS  HIMSELF  DOWN. 

545.  The  opinion  has  prevailed  with  some,  that  God  turns 
his  face  away  from  man,  rejects  him,  and  casts  him  into  hell,  and 
that  He  is  angry  with  him  on  account  of  sin  ;  and  it  is  still 
further  supposed  by  some  that  God  punishes  man,  and  brings 
evil  upon  him.  In  this  opinion  they  confirm  themselves  from 
the  literal  sense  of  the  Word,  where  such  things  are  declared, 
not  being  aware  that  the  spiritual  sense  of  the  Word,  which 
explains  that  of  the  letter,  is  altogether  different ;  and  that  hence 
the  genuine  doctrine  of  the  church,  which  is  according  to  the 
spiritual  sense  of  the  Word,  teaches  otherwise  ;  namely,  that 
God  never  turns  His  face  away  from  man,  never  rejects  him, 
never  casts  any  one  into  hell,  and  is  never  angry.1    Every  one, 


1  That  anger  and  wrath  in  the  Word  are  attributed  to  the  Lord,  but  that 
thejr  appertain  to  man,  and  that  it  is  so  expressed  because  it  so  appears  to 
man  when  lie  is  punished  and  damned,  n.  579S,  6997,  82S4,  S4S3.  SS75, 
9306,  10431.  That  evil  also  is  attributed  to  the  Lord,  when  yet  from  the 
Lotd  is  nothing  but  good,  n.  2447.  6073,  6992,  6997,  7533,  7632,  7S77,  7926, 
8227,  8228,  8632,  9306.  Why  it  is  so  expressed  in  the  Word,  n.  6073,  6992, 
6997,  7643,  7632,  7679,  7710,  7926,  82S2,  9009,  9128.  That  the  Lord  is  pure 
mercy  and  clemency,  n.  6997,  8S75. 


3§4 


HEA  VEN  AND  HELL. 


also,  whose  mind  is  in  a  state  of  illustration  when  he  reads  the 
Word,  perceives  this  from  the  single  consideration  that  God  is 
good  itself,  love  itself,  and  mercy  itself ;  and  that  good  itself  can- 
not do  evil  to  any  one  ;  nor  can  love  itself  and  mercy  itself  cast 
man  away  from  them,  because  it  is  contrary  to  their  very  essence, 
thus  contrary  to  the  Divine  Itself.  Wherefore  they  who  think 
from  an  enlightened  understanding  when  they  read  the  Word, 
clearly  perceive  that  God  never  turns  Himself  away  from  man  ; 
and  because  He  never  turns  Himself  away  from  him,  that  He 
deals  with  him  from  good,  love,  and  mercy  ;  in  other  words,  that 
He  wills  his  good,  that  He  loves  him,  and  is  merciful  to  him. 
Hence  also  they  see,  that  the  literal  sense  of  the  Word  which 
teaches  such  things,  conceals  within  itself  a  spiritual  sense, 
according  to  which  those  expressions  are  to  be  explained,  which, 
in  the  sense  of  the  letter,  are  spoken  in  accommodation  to  the 
apprehension  of  man,  and  according  to  his  first  and  general 
ideas. 

546.  They  who  are  in  a  state  of  illustration,  see  further,  that 
good  and  evil  are  two  opposites,  as  contrary  to  each  other  as 
heaven  is  to  hell,  and  that  all  good  is  from  heaven,  and  all  evil 
from  hell ;  and  because  the  Divine  of  the  Lord  makes  heaven, 
(n.  7-12),  therefore  nothing  but  good  flows  in  from  the  Lord 
with  man,  and  nothing  but  evil  from  hell ;  and  that  thus  the 
Lord  is  continually  withdrawing  man  from  evil,  and  leading  him 
to  good,  while  hell  is  continually  leading  him  into  evil.  Unless 
man  were  between  both,  he  would  have  no  thought,  nor  any  will, 
still  less  any  freedom  and  choice  ;  for  man  enjoys  all  these  in 
consequence  of  the  equilibrium  between  good  and  evil ;  where- 
fore if  the  Lord  were  to  turn  Himself  away,  and  man  were  left 
to  evil  alone,  he  would  no  longer  be  a  man.  From  these  con- 
siderations it  is  evident,  that  the  Lord  flows-in  with  good  into 
every  man,  the  bad  as  well  as  the  good  ;  but  with  this  difference, 
that  He  is  continually  withdrawing  the  bad  man  from  evil,  and 
continually  leading  the  good  man  to  good  ;  and  that  the  cause  of 
such  dill'erence  is  with  man,  because  he  is  the  recipient. 

547.  Hence  it  may  be  manifest  that  man  does  evil  from  hell, 
and  good  from  the  Lord  ;  but  because  he  believes  that  whatever 
he  does  he  does  from  himself,  therefore  the  evil  which  he  does 


HE  A  VEN  AND  HELL. 


385 


adheres  to  him  asjiis  own.  Hence  it  is  that  man  is  the  cause  ot 
his  own  evil,  and  not  the  Lord.  Evil  with  man  is  hell  with 
him  ;  for  whether  we  speak  of  evil  or  of  hell,  it  is  the  same 
thing.  Now  since  man  is  the  cause  of  his  own  evil,  therefore 
also  he  leads  himself  into  hell,  and  not  the  Lord ;  and  so  far  is 
the  Lord  from  leading  man  into  hell,  that  He  delivers  him  from 
hell,  as  far  as  man  does  not  will  and  love  to  abide  in  his  own 
evil.  All  of  man's  will  and  love  remains  with  him  after  death, 
(n.  470-484)  ;  he  who  wills  and  loves  evil  in  the  world,  wills  and 
loves  the  same  evil  in  the  other  life  ;  and  then  he  no  longer  suf- 
fers himself  to  be  withdrawn  from  it.  Hence  it  is,  that  the  man 
who  is  in  evil  is  tied  to  hell,  and  is  actually  there  as  to  his  spirit ; 
and  after  death  he  desires  nothing  more  than  to  be  where  his 
own  evil  is.  Wherefore  man  after  death  casts  himself  into  hell, 
and  not  the  Lord. 

548.  How  this  is  done,  shall  also  be  told.  When  man  enters 
the  other  life,  he  is  first  received  by  angels,  who  perform  for  him 
all  good  offices,  and  likewise  converse  with  him  concerning  the 
Lord,  concerning  heaven,  concerning  angelic  life,  and  instruct 
him  in  truths  and  goods.  But  if  the  man,  now  a  spirit,  be  one 
of  those  who  knew  such  things  in  the  world,  but  in  heart  denied 
or  despised  them,  he  then,  after  some  conversation,  desires  and 
also  seeks  to  be  separated  from  their  company.  When  the 
angels  perceive  this,  they  leave  him  ;  after  joining  several  other 
companies,  he  is  at  last  associated  with  those  who  are  in  similar 
evil  with  himself,  (see  above,  n.  445-452)  ;  when  this  takes 
place,  he  turns  himself  away  from  the  Lord,  and  turns  his  face 
toward  the  hell  with  which  he  had  been  conjoined  while  in  the 
world,  where  those  reside  who  are  in  a  similar  love  of  evil. 
From  these  facts  it  is  evident  that  the  Lord  draws  every  spirit 
toward  Himself  by  means  of  the  angels,  and  likewise  by  influx 
from  heaven  ;  but  that  the  spirits  who  are  in  evil  strenuously 
resist,  and  as  it  were  tear  themselves  away  from  the  Lord,  and 
are  drawn  by  their  own  evils,  thus  by  hell,  as  by  a  rope  ;  and 
because  they  are  drawn,  and  by  reason  of  their  love  of  evil  are 
willing  to  follow,  it  is  manifest  that  they  cast  themselves  into  hell 
of  their  own  free  choice.  That  this  is  the  case,  cannot  be 
believed  in  the  world,  in  consequence  of  the  idea  entertained  of 
49  R 


386 


HEA  YEN  AXD  HELL. 


hell :  nor  does  it  in  the  other  life  appear  otherwise  than  in  the 
world,  before  the  eyes  of  those  who  are  out  of  hell.  But  it  does 
not  appear  so  to  those  who  cast  themselves  thither,  for  thev  enter 
of  their  own  accord  ;  and  they  who  enter  from  an  ardent  love  of 
evil,  appear  as  if  they  were  cast  headlong,  with  their  heads 
downward  and  their  feet  upward.  On  account  of  this  appear- 
ance, it  seems  as  if  they  were  cast  down  to  hell  by  Divine- 
Power;  (on  this  subject  more  may  be  seen  below,  n.  574). 
From  what  has  been  said,  it  ma}'  now  be  seen  that  the  Lord 
casts  no  one  down  to  hell,  but  that  every  one  casts  himself  down, 
not  only  while  he  lives  in  the  world,  but  also  after  death  when 
he  comes  among  spirits. 

549.  The  Lord,  from  His  divine  essence, — which  is  good,  love, 
and  mercy, — cannot  deal  in  the  same  manner  with  every  man, 
because  evils  and  the  falses  thence  derived  not  only  resist  and 
blunt,  but  also  reject,  His  divine  influx.  Evils  and  the  falses 
thence  derived  are  like  black  clouds,  which  interpose  themselves 
between  the  sun  and  man's  eye,  and  take  awav  the  sunshine  and 
serenity  of  the  day.  The  sun,  however,  still  continues  in  the 
perpetual  effort  to  dissipate  the  obstructing  clouds ;  for  it  is  be- 
hind them  and  operating  toward  their  dispersion  ;  and  in  the 
meantime,  also,  transmits  something  of  shady  light  to  the  eye 
through  various  indirect  passages.  It  is  the  same  in  the  spiritual 
world.  There,  the  sun  is  the  Lord  and  the  divine  love,  (n.  116- 
140)  ;  and  the  light  is  the  divine  truth,  (n.  126-140)  ;  the  black 
clouds  there,  are  falses  derived  from  evil,  and  the  eye  is  the  un- 
derstanding. In  proportion  as  anv  one  in  that  world  is  in  falses 
derived  from  evil,  he  is  encompassed  by  such  a  cloud,  which  is 
black  and  dense  according  to  the  degrees  of  his  evil.  From  tliis 
comparison  it  may  be  seen  that  the  Lord  is  constantly  present 
with  every  one,  but  that  He  is  received  differently. 

550.  Evil  spirits  are  severely  punished  in  the  world  of  spirits, 
in  order  that  they  may  thereby  be  deterred  from  doing  evil.  It 
also  appears  as  if  this  were  the  Lord's  doing,  when  yet  nothing 
of  the  punishment  which  they  there  suffer  is  from  Him,  but  from 
evil  itself;  for  evil  is  so  conjoined  with  its  own  punishment,  that 
they  cannot  be  separated.  For  the  infernal  crew  desire  and  love 
nothing  more  than  to  do  injury,  especially  to  inflict  punishment 


HEA  VEN  AND  HELL. 


387 


and  torture  upon  others ;  and  they  also  do  injury  to,  and  inflict 
punishment  on,  every  one  who  is  not  protected  by  the  Lord. 
Wherefore  when  evil  is  done  from  an  evil  heart,  then,  because  it 
casts  away  from  itself  all  protection  from  the  Lord,  infernal 
spirits  rush  upon  him  who  does  such  evil,  and  punish  him. 
This  may  be  illustrated  in  some  measure  by  crimes  and  their 
punishments  in  the  world,  where  also  they  are  conjoined  ;  for  the 
laws  prescribe  some  punishment  for  every  crime,  so  that  who- 
ever rushes  into  crime,  rushes  also  into  the  punishment  thereof. 
The  only  difference  is,  that  in  the  world  crime  may  be  concealed  ; 
but  in  the  other  life  concealment  is  impossible.  From  these 
considerations  it  may  be  seen  that  the  Lord  does  evil  to  no  one  ; 
and  that  herein  the  case  is  similar  to  what  we  find  in  the  world, 
where  not  the  king,  nor  the  judge,  nor  the  law,  is  the  cause  of 
punishment  to  the  guilty,  because  neither  of  them  is  the  cause 
of  the  crime  committed  by  the  evil-doer. 


ALL  WHO  ARE  IN  THE  HELLS  ARE  IN  EVILS,  AND  IN  THE 
FALSES  THENCE  DERIVED,  ORIGINATING  IN  SELF-LOVE 
AND  THE  LOVE  OF  THE  WORLD. 

551.  All  who  are  in  the  hells  are  in  evils,  and  in  the  falses 
thence  derived,  and  no  one  there  is  in  evils  and  at  the  same  time 
in  truths.  Nearly  all  the  wicked  in  the  world  are  acquainted 
with  spiritual  truths,  which  are  the  truths  of  the  church  ;  for 
they  have  learned  them  in  childhood,  and  then  from  preaching  and 
from  reading  the  Word,  and  afterward  from  the  conversation  they 
have  had  respecting  them.  Some  have  even  induced  others  to  be- 
lieve that  they  were  Christians  in  heart,  because  they  knew  how  to 
discourse  from  truths  with  pretended  affection,  and  also  to  act  sin- 
cerely as  if  from  spiritual  faith.  But  such  of  them  as  have  thought 
within  themselves  contrary  to  those  truths,  and  have  abstained  from 
the  doing  of  evils  agreeable  to  their  thoughts  only  on  account  of  the 


3S8 


HEA  VEN  AND  HELL. 


laws  of  their  country,  and  with  a  view  to  reputation,  honors,  and 
gain,  are  all  evil  in  heart,  and  are  in  truths  and  goods  only  as  to 
the  body,  and  not  as  to  the  spirit.  When,  therefore,  external 
things  are  removed  from  them  in  the  other  life,  and  the  internal 
things  belonging  to  their  spirits  are  revealed,  they  are  altogether 
in  evils  and  falses,  and  not  in  any  truths  and  goods ;  and  it  is 
made  manifest  that  truths  and  goods  resided  in  their  memory 
merely  as  scientifics,  which  they  brought  forth  in  conversation, 
putting  on  the  semblance  of  good  as  if  from  spiritual  love  and 
faith.  When  such  persons  are  let  into  their  internals,  and  conse- 
quently into  their  evils,  they  can  no  longer  speak  truths,  but  only 
falses,  since  they  speak  from  their  evils  ;  for  to  speak  truths  from 
evils  is  impossible,  because  the  spirit  is  then  nothing  but  his  own 
evil,  and  what  proceeds  from  evil  is  falsity.  Every  evil  spirit  is 
reduced  to  this  state  before  he  is  cast  into  hell,  (see  above,  n.  499- 
512).  This  is  called  being  vastated  as  to  truths  and  goods  j1  and 
vastation  is  nothing  else  than  being  let  into  one's  internals,  that 
is,  into  the  proprium  of  his  spirit,  or  into  his  spirit  itself.  (On 
this  subject  see  also  above,  n.  425). 

552.  When  a  man  after  death  is  brought  into  this  state,  he  is 
no  longer  a  man-spirit,  such  as  he  is  in  his  first  state,  (concerning 
which  above,  n.  491-49S),  but  he  is  truly  a  spirit;  for  one  who 
is  truly  a  spirit  has  a  face  and  body  corresponding  to  his  inter- 
nals, which  belong  to  his  mind  ;  thus  his  external  form  is  the 
type  or  effigy  of  his  internals.  Such  is  the  spirit  after  passing 
through  the  first  and  second  states,  spoken  of  above.  Wherefore 
it  is  then  known,  the  moment  he  is  seen,  what  his  true  character 
is,  not  only  from  his  face,  but  also  from  his  whole  personal  ap- 
pearance, and  likewise  from  his  speech  and  gestures.  And 


1  That  the  evil,  before  they  are  cast  down  into  hell,  are  devastated  as  to 
truths  and  goods,  and  that  when  those  are  taken  away  they  are  carried  of 
themselves  into  hell,  n.  6977,  7039,  7795,  8210,  8232,  9330.  That  the  Lord 
does  not  devastate  them,  but  that  they  devastate  themselves,  n.  7643.  7926. 
That  every  evil  has  in  it  what  is  false,  wherefore  they  who  are  in  evil  are 
also  in  the  false,  although  some  of  them  do  not  know  it,  n.  7577,  S094. 
That  they  who  are  in  evil,  cannot  but  think  what  is  false,  when  they  think 
from  themselves,  n.  7437.  That  all  who  arc  in  the  hells  speak  falses  from 
evil,  n.  1695,  7351,  7352,  7357,  7392,  7689. 


HE  A  VEN  AND  HELL. 


389 


because  he  is  now  in  himself,  he  cannot  abide  elsewhere  than 
among  those  who  are  like  him.  For  in  the  spiritual  world 
there  is  a  communication  of  the  affections  and  consequent 
thoughts  in  an  endless  variety  of  ways  ;  wherefore  a  spirit  is  con- 
veyed to  his  like,  as  it  were  of  himself,  because  he  is  led  to  them 
by  his  own  affection  and  its  delight;  indeed,  he  even  turns  him- 
self in  that  direction,  for  thus  he  inhales  his  own  life,  or  draws  his 
breath  freely,  but  not  when  he  turns  himself  in  another  direction. 
It  is  to  be  remembered,  that  communication  with  others  in  the 
spiritual  world  takes  place  according  to  the  turning  of  the  face, 
and  that  every  one  has  continually  before  him  those  who  are  in 
similar  love  with  himself;  and  this,  too,  whichever  way  the  body 
is  turned;  (see  above,  n.  151).  Hence  it  is  that  all  infernal 
spirits  turn  themselves  backward  from  the  Lord  to  the  thick 
darkness,  and  the  darkness,  which  there  occupy  the  places  of  the 
sun  and  moon  of  the  natural  world ;  but  that  all  the  angels  of 
heaven  turn  themselves  to  the  Lord  as  the  sun  and  as  the  moon 
of  heaven  ;  (see  above,  n.  123,  143,  144,  151).  From  these  con- 
siderations it  may  now  be  manifest,  that  all  who  are  in  the  hells 
are  in  evils  and  in  the  falses  thence  derived ;  and  likewise  that 
they  are  turned  to  their  own  loves. 

553.  All  the  spirits  in  the  hells,  when  inspected  in  any  degree 
of  heavenly  light,  appear  in  the  form  of  their  own  evil ;  for 
every  one  there  is  the  effigy  of  his  own  evil,  because  with  every 
one  the  interiors  and  exteriors  act  in  unity, — the  interiors  exhib- 
iting themselves  visibly  in  the  exteriors,  which  are  the  face,  the 
body,  the  speech,  and  the  gestures.  Thus  their  quality  is  known 
as  soon  as  they  are  seen.  In  general,  they  are  forms  of  contempt 
of  others  ;  of  menace  against  those  who  do  not  pay  them  respect ; 
of  hatred  of  various  kinds  ;  also  of  various  kinds  of  revenge.  Fe- 
locity  and  cruelty  from  their  interiors  are  transparent  through  those 
forms.  But  when  others  commend,  honor,  and  worship  them, 
[heir  faces  are  contracted,  and  have  an  appearance  of  gladness 
arising  from  delight.  It  is  impossible  to  describe  in  a  few  words 
all  those  forms,  us  they  actually  appear,  for  no  one  of  them  is  sim- 
ilar to  another.  Among  those,  however,  who  are  in  similar  evil, 
and  thence  in  a  similar  infernal  society,  there  is  a  general  like- 
ness, from  which,  as  from  a  plane  of  derivation,  the  faces  of  all 


HEAVEN  AND  HELL. 


there  appear  to  bear  a  certain  resemblance  to  each  other.  In 
general,  their  faces  are  hideous,  and  void  of  life  like  corpses ;  in 
some  cases  they  are  black  ;  in  others  they  are  fiery  like  little 
torches  :  in  others,  disfigured  with  pimples,  warts,  and  ulcers ; 
many  appear  to  have  no  face,  but  instead  thereof  something 
hairy  or  bony  ,  and  in  some  instances  nothing  is  seen  but  teeth. 
Their  bodies  also  are  monstrous  ;  and  their  speech  is  like  the 
speech  of  anger,  hatred,  or  revenge, — for  every  one  speaks  from 
his  own  falsity,  and  in  a  tone  corresponding  to  his  own  evil.  In 
a  word,  they  are  all  images  of  their  own  hell.  I  have  not  been 
permitted  to  see  what  is  the  form  of  hell  itself  in  general ;  I  have 
only  been  told  that,  as  the  universal  heaven  in  one  complex 
resembles  one  man,  (n.  59-67),  so  the  universal  hell  in  one  com- 
plex resembles  one  devil,  and  may  also  be  presented  in  the  effigy 
of  one  devil,  (see  above,  n.  544).  But  the  specific  form  of  the 
hells  or  infernal  societies,  I  have  often  seen  ;  for  at  their  open- 
ings, which  are  called  the  gates  of  hell,  there  usually  appears  a 
monster,  that  represents  in  general  the  form  of  those  who  are 
within.  The  inhumanity  of  those  who  dwell  there,  is  then  at 
the  same  time  represented  by  things  shocking  and  horrible, 
which  I  forbear  to  mention.  It  is,  however,  to  be  observed,  that 
such  is  the  appearance  of  infernal  spirits  when  seen  in  the  light 
of  heaven  ;  but  among  themselves  they  appear  like  men.  This 
is  of  the  Lord's  mercy,  that  they  may  not  appear  as  loathsome  to 
each  other,  as  they  do  to  the  angels.  But  this  appearance  is  a 
fallacy  ;  for  as  soon  as  a  ray  of  light  from  heaven  is  let  in,  their 
human  forms  are  turned  into  monstrous  ones,  such  as  they  are  in 
reality,  as  described  above  ;  for  in  the  light  of  heaven  everything 
appears  as  it  really  is.  Hence  it  is,  too,  that  they  shun  the  light 
of  heaven,  and  cast  themselves  down  into  their  own  lumen, 
which  is  like  the  light  from  ignited  coals,  and  in  some  cases  like 
that  from  burning  sulphur.  But  this  lumen  is  also  turned  into 
utter  darkness,  as  soon  as  any  light  from  heaven  flows  in  upon 
it.  Hence  it  is  that  the  hells  are  said  to  be  in  thick  darkness, 
and  in  darkness  ;  and  that  thick  darkness  and  darkness  signify 
falses  derived  from  evil,  such  as  are  in  hell. 

554-  From  an  inspection  of  those  monstrous  forms  of  spirits 
in  the  hells, — which,  as  was  said,  are  all  forms  of  contempt  of 


HE  A  VEN  AND  HELL. 


391 


others,  of  menace  against  those  who  do  not  pay  them  honor 
and  respect,  and  of  hatred  and  revenge  against  those  wno  do  not 
favor  them, — it  was  made  manifest  that,  in  general,  they  were 
all  of  them  forms  of  self-love  and  the  love  of  the  world  ;  and 
that  the  evils  whereof  they  are  specific  forms,  derive  their  origin 
from  those  two  loves.  I  have  also  been  told  from  heaven,  and  it 
has  been  proved  to  me  by  much  experience  likewise,  that  those 
two  loves, — namely,  self-love  and  the  love  of  the  world, — r  ile  in 
t  he  hells,  and  likewise  make  the  hells;  and  that  love  to  the  Loi  .1 
and  love  toward  the  neighbor  rule  in  the  heavens,  and  likewise 
make  the  heavens ;  also  that  the  two  former  loves,  which  are  the 
loves  of  hell,  and  the  two  latter,  which  are  the  loves  of  heaven, 
are  diametrically  opposite  to  each  other. 

555.  At  first  I  wondered  why  it  was,  that  self-love  and  the 
love  of  the  world  are  so  diabolical,  and  that  they  who  are  in 
those  loves  are  such  monsters  to  look  upon  ;  since  in  the  world 
little  thought  is  given  to  self-love,  but  only  to  that  pufied-up  state 
of  mind,  outwardly  manifested,  which  is  called  pride,  and  which, 
because  it  appears  to  the  sight,  is  alone  believed  to  be  self-love. 
Moreover,  self-love,  which  does  not  so  exalt  itself,  is  believed  in 
the  world  to  be  the  fire  of  life,  whereby  man  is  stimulated  to 
seek  employment,  and  to  perform  uses  ;  it  is  contended  that,  un- 
less he  looked  to  the  honor  and  glory  to  be  thereby  acquired,  his 
mind  would  grow  torpid.  Who,  say  they,  ever  did  any  worthy, 
useful,  or  memorable  deed,  but  for  the  sake  of  being  celebrated 
and  honored  by  others,  or  in  the  minds  of  others?  And  whence, 
it  is  asked,  does  this  arise,  but  from  the  ardor  of  love  for  glory 
and  honor,  consequently  for  self?  Hence  it  is  unknown  in  the 
world,  that  self-love,  in  itself  considered,  is  the  love  which  rules 
in  hell  and  makes  hell  with  man.  This  being  the  case,  I  will 
first  describe  what  self-love  is,  and  then  show  that  all  evils  and  the 
falses  thence  derived,  spring  from  that  love  as  from  their  fountain. 

556.  Self-love  consists  in  a  man's  wishing  well  to  himself  alone, 
and  not  to  others  except  for  the  sake  of  himself, — not  even  to  the 
church,  to  his  country,  or  to  any  human  society;  also  in  doing 
good  to  them  solely  for  the  sake  of  his  own  reputation,  honor 
and  glory  ;  for  unless  he  sees  these  in  the  uses  which  he  performs 
for  them,  he  says  in  his  heart,  Of  what  use  is  it?    Why  should  I 


392 


HEAVEN  AND  HELL. 


do  this?  What  advantage  will  it  be  to  me?  And  so  he  leaves 
the  use  undone.  Whence  it  is  evident  that  he  who  is  in  self-love, 
neither  loves  the  church,  nor  his  country,  nor  society,  nor  any 
use,  but  himself  alone.  His  delight  is  only  that  of  self-love  ;  and 
because  the  delight  which  proceeds  from  his  love  makes  the  life 
of  man,  therefore  his  life  is  the  life  of  self ;  and  the  life  of  self  is 
the  life  derived  from  man's  proprium  ;  and  the  proprium  of  man, 
viewed  in  itself,  is  nothing  but  evil.  He  who  loves  himself,  /oves 
those  who  belong  to  him,  who  in  particular  are  his  children  and 
grand-children,  and  in  general  all  who  make  one  with  him,  whom 
he  calls  his  friends.  To  love  these,  is  also  to  love  himself ;  for 
he  regards  them  as  it  were  in  himself,  and  himself  in  them. 
Among  those  whom  he  calls  his  friends,  are  also  to  be  reckoned 
all  who  praise,  honor,  and  pay  their  court  to  him. 

557.  From  a  comparison  of  self-love  with  heavenly  love,  the 
nature  of  the  former  may  be  clearly  seen.  Heavenly  love  consists 
in  loving,  for  their  own  sake,  the  uses  or  good  works  which  a 
man  performs  for  the  church,  for  his  country,  for  human  society, 
and  for  a  fellow-citizen  ;  for  this  is  to  love  God  and  the  neighbor, 
because  all  uses  and  all  good  works  are  from  God,  and  are  like- 
wise the  neighbor  that  is  to  be  loved.  But  whoever  loves  them 
for  the  sake  of  himself,  loves  them  as  he  does  his  household 
domestics,  merely  because  they  render  him  service.  Hence  it 
follows,  that  he  who  is  in  self-love  desires  that  the  church,  his 
country,  human  society,  and  his  fellow-citizens,  should  serve 
him,  and  not  that  he  may  serve  them ;  for  he  places  himself 
above  them,  and  them  below  himself.  So  far,  therefore,  as  any 
one  is  in  self-love,  he  removes  himself  from  heaven,  because  from 
heavenly  love. 

558.  Still  further :  so  far  as  any  one  is  in  heavenly  love, — 
which  consists  in  loving  uses  and  good  works,  and  in  being 
alfectcd  with  delight  of  heart  in  the  performance  of  them  for  the 
sake  of  the  church,  his  country,  human  society,  and  a  fellow-citizen, 
— he  is  led  by  the  Lord  ;  because  that  is  the  love  in  which  He  is, 
and  which  is  from  Himself.  But  so  far  as  anyone  is  in  self-love, 
which  consists  in  performing  uses  and  good  works  for  the  sake 
of  himself,  he  is  led  by  himself ;  and  in  proportion  as  any  one  is 
led  by  himself,  lie  is  not  led  by  the  Lord  :  whence  also  it  follows, 


HEA  VEN  AND  HELL. 


353 


that  so  far  as  any  one  loves  himself,  he  removes  hjmself  from  the 
Divine,  thus  also  from  heaven.  To  be  led  by  himself  is  to  be 
led  by  his  own  proprium,  and  the  proprium  of  man  is  nothing 
but  evil ;  for  it  is  his  hereditary  evil,  which  consists  in  loving 
himself  more  than  God,  and  the  world  more  than  heaven.1  Man 
is  let  into  his  own  proprium.  thus  into  his  hereditary  evils,  as 
often  as  he  has  regard  to  himself  in  the  good  that  he  does ;  for 
he  looks  away  from  good  works  to  himself,  and  not  away  from 
himself  to  good  works  ;  wherefore  in  his  good  works  he  presents 
the  image  of  himself,  and  not  any  image  of  the  Divine.  That 
such  is  the  case,  has  also  been  proved  to  me  by  experience. 
There  are  evil  spirits,  whose  habitations  are  in  the  middle  quarter 
between  the  north  and  the  west,  beneath  the  heavens,  who  are 
skilled  in  the  art  of  letting  well-disposed  spirits  into  their  pro- 
prium, and  thus  into  evils  of  various  kinds ;  this  they  accomplish 
by  letting  them  into  thoughts  concerning  themselves,  either  openly 
by  praises  and  honors,  or  secretly  by  determinations  of  their 
affections  toward  themselves  ;  and  so  far  as  they  succeed  in  this, 
they  turn  away  the  faces  of  the  well-disposed  spirits  from  heaven, 
darken  their  understandings  also,  and  call  forth  evils  from  their 
proprium. 

558.  That  self-love  is  the  opposite  of  neighborly  love,  may  be 
seen  from  the  origin  and  essence  of  both.  The  love  of  the  neigh- 
bor with  him  who  is  in  self-love,  commences  from  self, — for  he 
insists  that  every  one  is  neighbor  to  himself, — and  from  self  as 
its  centre,  proceeds  to  all  who  make  one  with  himself,  with  dim- 

1  That  the  proprium  of  man,  which  he  derives  hereditarily  from  his 
parents,  is  nothing  but  dense  evil,  n.  210,  215,  731,  876,  987,  1047,  23°7> 
2308,  3518,  3701,  3812,  8480,  8550,  10283,  10284,  10286,  10731.  That  the 
proprium  of  man  consists  in  loving  himself  more  than  God,  and  the  world 
more  than  heaven,  and  in  making  nothing  of  his  neighbor  in  comparison 
with  himself,  except  only  for  the  sake  of  himself,  thus  that  it  consists  in 
the  love  of  self  and  of  the  world,  n.  694,  731,  4317,  5660.  That  all  evils 
flow  from  the  love  of  self  and  the  love  of  the  world,  when  these  predomi- 
nate, n.  1307,  1308,  1321.  1594,  1691,  3413,  7255,  7376,  (7480),  7488,  8318, 
9335'  934^1  10038,  10742 ;  which  are  contempt  of  others,  enmity,  hatred, 
revenge,  cruelty,  deceit,  n.  6667,  7372,  7374,  9348,  10038,  10742.  And 
that  in  these  evils  every  false  principle  originates,  n.  1047,  10283,  10284, 
10286. 

50  ** 


394 


HEA  VEN  AND  HELL. 


inution  according  to  the  degrees  of  conjunction  with  him  by 
love  ;  and  they  who  are  out  of  that  consociation,  are  made  no 
account  of ;  and  they  who  are  opposed  to  him  and  his  friends, 
and  to  their  evils,  are  regarded  as  enemies,  whethei  thev  be  wise 
or  upright,  sincere  or  just,  or  whatever  be  their  character.  But 
spiritual  love  toward  the  neighbor  commences  from  the  Lord ; 
nnd  from  Him  as  the  centre,  it  proceeds  to  all  those  who  are 
conjoined  to  Him  by  love  and  faith,  and  is  exercised  toward  all 
according  to  the  quality  of  their  love  and  faith.1  Hence  it  is 
evident  that  the  neighborly  love  which  commences  from  man,  is 
the  opposite  of  that  which  commences  from  the  Lord  ;  and  that 
the  former  proceeds  from  evil,  because  from  the  proprium  of 
man,  but  the  latter  proceeds  from  good,  because  from  the  Lord, 
who  is  Good  Itself.  It  is  also  evident,  that  the  love  of  the 
neighbor  which  proceeds  from  man  and  his  proprium  is  corpo- 
real, but  that  which  proceeds  from  the  Lord  is  heavenly.  In  a 
word,  the  love  of  self  with  the  man  in  whom  it  rules  constitutes 
the   head,  and  heavenly  love  with  him   constitutes  the  feet 


1  Thev  who  do  not  know  what  it  is  to  love  the  neighbor,  suppose  that 
every  man  is  a  neighbor,  and  that  good  is  to  be  done  to  every  one  who  is  in 
need  of  assistance,  n.  6704.  And  they  likewise  believe,  that  every  one  is 
neighbor  to  himself,  and  thus  that  neighborly  love  begins  from  self,  n.  6933. 
That  they  who  love  themselves  above  all  things,  thus  with  whom  self-love 
prevails,  reckon  also  the  commencement  of  neighborly  love  from  them- 
selves, n.  6710.  But  in  what  manner  every  one  is  neighbor  to  himself,  is 
explained,  n.  6933  to  6938.  But  they  who  are  Christians,  and  love  God 
above  all  things,  reckon  the  commencement  of  neighborly  love  from  the 
Lord,  because  he  is  to  be  loved  above  all  things,  n.  6706,  671 1,  6S19.  6S24. 
That  the  distinctions  of  neighbor  are  a«  many  as  the  distinctions  of  good 
from  the  Lord,  and  that  good  ought  to  be  done  with  discrimination  toward 
every  one  according  to  the  quality  of  his  state,  and  that  this  is  of  Christian 
prudence,  n.  6707,  6709.  6710,  6S1S.  That  those  distinctions  are  innumera- 
ble, and  that  on  this  account  the  ancients,  who  were  acquainted  with  the 
true  meaning  of  neighbor,  reduced  the  exercises  of  charity  into  classes,  and 
marked  them  with  their  respective  names,  and  that  hence  they  knew  in 
what  respect  every  one  was  a  neighbor,  and  in  what  manner  good  was  to  be 
done  to  every  one  prudently,  n.  2417,  662S,  6705.  7259  to  7262.  That  the 
doctrine  in  the  ancient  churches  was  the  doctrine  of  charity  toward  thf 
neighbor,  and  that  hence  they  had  wisdom,  n.  2417,  23S5,  3419,  3420.  4S44, 
6629. 


HEA  VEN  AND  HELL. 


395 


whereon  he  stands  ;  and  if  this  does  not  serve  him,  he  tramples 
it  under  foot.  Hence  the  reason  why  they  who  are  cast  down 
into  hell,  appear  to  fall  with  their  heads  downward  toward  hell, 
and  their  feet  upward  toward  heaven  ;  (see  above,  n.  54S). 

559.  Self-love  is  also  of  such  a  quality,  that  so  far  as  the  reins 
are  given  it, — that  is,  so  far  as  external  bonds  are  removed, 
which  consist  in  fear  of  the  law  and  its  penalties,  and  of  the  loss 
of  reputation,  honor,  gain,  employment,  and  life, — it  rushes  on 
in  its  mad  career,  until  at  last  it  not  only  desires  to  rule  over  the 
whole  terrestrial  globe,  but  also  over  the  whole  heaven,  and  over 
the  Divine  Himself.  It  knows  no  limit  or  bounds.  This  pro- 
pensity lurks  within  every  one  who  is  in  self-love,  although  it 
does  not  appear  before  the  world,  where  the  above  mentioned 
bonds  restrain  it.  That  such  is  the  case,  is  obvious  to  every  one 
from  the  conduct  of  kings  and  potentates,  who  are  subject  to  no 
such  restraints  and  bonds,  and  who  rush  on,  subjugating  pro- 
vinces and  kingdoms,  and, — so  far  as  they  succeed  in  their  pur- 
poses,— aspire  after  unlimited  power  and  glory.  The  same  truth 
is  still  more  evident  from  the  Babylon  of  the  present  day,  which 
has  extended  its  dominion  into  heaven,  and  transferred  all  the 
divine  power  of  the  Lord  to  itself,  and  continually  lusts  after 
more.  That  persons  of  this  character,  when  after  death  they 
enter  the  other  life,  are  altogether  opposed  to  the  Divine  and  to 
heaven,  and  are  in  favor  of  hell,  may  be  seen  in  the  little  trea- 
tise concerning  the  Last  Judgment  and  the  destruction  of  Baby- 
lon. 

560.  Picture  to  yourself  a  society  of  such  persons,  all  of  whom 
love  themselves  alone,  and  love  others  only  so  far  as  they  make 
one  with  themselves ;  and  you  will  see  that  their  love  for  each 
other  is  not  unlike  that  of  robbers,  who,  so  far  as  their  associates 
act  conjointly  with  them,  embrace  and  call  them  friends ;  but,  so 
far  as  they  do  not  act  conjointly  with  them,  and  reject  their  dom- 
ination, rush  upon  and  cruelly  slay  them.  If  their  interiors  or 
minds  be  examined,  it  will  be  found  that  they  are  full  of  bitter 
enmity  toward  each  other,  and  that  in  heart  they  laugh  at  all  jus- 
tice and  sincerity,  and  likewise  at  the  Divine,  whom  they  reject  as 
of  no  account.  This  may  be  still  further  manifest  from  the  soci- 
eties of  such  in  the  hells,  treated  of  below. 


396 


UEA  VEN  AND  HELL. 


561.  The  interiors  belonging  to  the  thoughts  and  affections 
of  those  who  love  themselves  above  all  things,  are  turned  toward 
themselves  and  the  world,  and  thus  are  turned  away  from  the 
Lord  and  heaven.  Hence  they  are  filled  with  evils  of  every 
kind,  and  the  Divine  cannot  flow-in  ;  for  the  instant  it  does,  it  is 
immersed  in  their  thoughts  about  themselves,  and  is  defiled,  and 
is  likewise  infused  into  the  evils  which  arise  from  their  pro- 
prium.  Hence  it  is  that  all  such,  in  the  other  life,  look  away 
from  the  Lord  toward  the  thick  darkness  which  there  occupies 
the  place  of  the  sun  in  the  world,  and  which  is  diametrically 
opposite  to  the  sun  of  heaven,  which  is  the  Lord,  (see  above,  n. 
123)  ;  thick  darkness  also  signifies  evil,  and  the  sun  of  the  world 
the  love  of  self.1 

562.  The  evils  which  appertain  to  those  who  are  in  the  love 
of  self,  are  in  general,  contempt  of  others,  envy,  enmity,  and 
thence  hostility  toward  all  who  do  not  favor  them,  hatred  of  various 
kinds,  revenge,  cunning,  deceit,  unmercifulness  and  cruelty. 
And  in  respect  to  the  things  of  religion,  they  not  only  entertain  a 
contempt  for  the  Divine,  and  for  divine  things, — which  are  the 
truths  and  goods  of  the  church, — but  even  feel  anger  against 
them,  which  is  likewise  turned  into  hatred  when  man  becomes  a 
spirit ;  and  then  he  not  only  cannot  endure  to  hear  those  things 
mentioned,  but  also  burns  with  hatred  against  all  who  acknow- 
ledge and  worship  the  Divine.  I  once  conversed  with  a  certain 
spirit,  who  had  been  in  authority  when  in  the  world,  and  had 
loved  himself  in  an  unusual  degree.  This  spirit,  at  the  bare 
mention  of  the  Divine,  and  especially  at  the  mention  of  the 
Lord's  name,  was  moved  by  such  hatred  arising  from  anger,  that 
lie  burned  with  a  desire  to  kill  Him.  The  same  spirit  also,  when 
his  love  was  left  unrestrained,  desired  to  be  the  devil  himself, 
that  from  self-love  he  might  continually  infest  heaven.  This, 
too,  is  the  desire  of  many  who  are  of  the  Roman  Catholic  reli- 
gion, when  they  perceive  in  the  other  life  that  the  Lord  has  all 
power,  and  themselves  none. 

'  That  the  sun  of  the  world  signifies  the  love  of  self,  n.  2441.  In  which 
sense  by  adoring  the  sun  is  signified  to  adore  those  things  which  are  con- 
trary to  heavenly  love,  and  to  the  Lord,  n.  2441,  105S4.  That  the  sun 
growing  hot  denotes  the  increasing  concupiscence  of  evil,  n.  S4S7 


HEA  VEN  AND  HELL. 


397 


563.  There  appeared  to  me  some  spirits  in  the  western  quarter 
toward  the  south,  who  said  that  they  had  been  in  stations  of 
great  dignity  in  the  world,  and  that  they  deserved  to  be  preferred 
above  others,  and  to  rule  over  them.  They  were  examined  by 
the  angels  in  order  to  ascertain  their  true  quality  ;  and  it  was 
discovered  that,  in  the  discharge  of  the  duties  of  their  offices  in 
the  world,  they  had  not  looked  to  uses  but  to  themselves,  and 
that  thus  they  had  preferred  themselves  to  uses.  But  because 
they  were  very  earnest  and  importunate  in  their  desire  to  be  set 
over  others,  they  were  allowed  to  take  their  places  among  those 
wl:  >  were  consulting  about  matters  of  superior  importance  ;  but 
it  was  perceived  that  they  were  unable  to  attend  to  the  business 
under  consideration,  or  to  see  things  interiorly  in  themselves ; 
and  that  they  did  not  speak  upon  the  subject  from  a  regard  to 
use,  but  from  proprium,  and  likewise  that  they  wished  to  act 
from  personal  favor  according  to  their  arbitrary  pleasure. 
Wherefore  they  were  dismissed  from  that  office,  and  left  to  seek 
employment  for  themselves  elsewhere.  They  therefore  proceeded 
further  into  the  western  quarter,  where  they  were  received  first 
in  one  place  and  then  in  another  ;  but  they  were  everywhere  told, 
that  they  thought  only  of  themselves,  and  of  nothing  except  on 
their  own  account ;  consequently  that  they  were  stupid,  and  only 
like  sensual  corporeal  spirits.  On  this  account,  wherever  they 
went  they  were  sent  away.  Some  time  afterward,  I  saw  them 
reduced  to  extreme  poverty,  and  asking  alms.  Hence  also  it 
was  made  manifest,  that  however  they  who  are  in  self-love, 
may,  from  the  fire  of  that  love,  seem  to  speak  in  the  world  like 
wise  men,  still  it  is  only  from  the  memory,  and  not  from  any 
rational  light.  Wherefore  in  the  other  life,  when  it  is  no  longer 
permitted  to  reproduce  the  things  of  the  natural  memory,  they 
are  more  stupid  than  others ;  the  reason  of  which  is,  that  they 
are  separated  from  the  Divine. 

564.  There  are  two  kinds  of  dominion  ,  one  is  that  of  love  to- 
ward the  neighbor,  and  the  other  that  of  self-love.  These  two 
kinds  of  dominion  are,  in  their  essence,  altogether  opposite  to 
each  other.  He  who  exercises  rule  from  love  toward  the  neighbor, 
wishes  to  do  good  to  all,  and  loves  nothing  more  than  to  perform 
uses,  that  is,  to  serve  others ;  (by  serving  others  is  meant  to  seek 


393 


HEA  VEN  AND  HELL. 


their  good,  and  to  perform  uses,  whether  it  be  to  the  church,  to 
the  country,  to  society,  or  to  a  fellow-citizen)  ;  this  is  his  love, 
and  this  the  delight  of  his  heart.  So  far  also  as  he  is  exalted  to 
dignities  above  others,  he  is  glad  ;  yet  not  on  account  of  the  dig- 
nities, but  on  account  of  the  uses  which  he  is  then  able  to  per- 
form in  greater  abundance,  and  of  a  higher  order.  Such  is  the 
dominion  that  is  exercised  in  the  heavens.  But  he  who  rules 
from  the  love  of  self,  wills  good  to  no  one  but  himself  alone  ; 
the  uses  which  he  performs  are  for  the  sake  of  his  own  honoi 
and  glory,  which  to  him  are  the  only  uses.  His  end  in  serving 
others  is,  that  he  may  himself  be  served,  honored,  and  exalted 
to  dominion.  He  courts  dignities,  not  for  the  sake  of  the  good 
service  which  may  thereby  be  rendered  to  his  country  and  to  the 
church,  but  in  order  that  he  may  be  in  eminence  and  glory,  and 
thence  in  the  delight  of  his  heart.  The  love  of  dominion  also 
remains  with  every  one  after  his  life  in  the  world.  Those  who 
have  exercised  authority  from  neighborly  love,  are  also  entrusted 
with  authority  in  the  heavens  ;  but  then,  it  is  not  they  who  rule, 
but  the  uses  which  they  love  ;  and  when  uses  rule,  the  Lord 
rules.  But  they  who  in  the  world  have  exercised  authority  from 
self-love,  after  their  life  on  earth  are  in  hell,  where  they  are  vile 
slaves.  I  have  seen  the  mighty  ones,  who  in  the  world  had 
exercised  dominion  from  the  love  of  self,  cast  among  those  of  the 
meanest  class,  and  some  of  them  among  those  there  who  inhabit 
privies. 

565.  But  as  to  the  love  of  the  world,  this  is  not  opposed  to 
heavenly  love  in  so  great  a  degree  as  the  love  of  self,  because  so 
great  evils  do  not  lie  concealed  within  it.  The  love  of  the  world 
consists  in  desiring  to  secure  for  one's  self  the  wealth  of  others, 
by  every  kind  of  artifice,  in  setting  the  heart  on  riches,  and  in  suf- 
fering the  world  to  withdraw  him  and  lead  him  away  from  spir- 
itual love, — which  is  love  toward  the  neighbor, — and  thus  from 
heaven  and  from  the  Divine.  But  this  love  is  manifold.  There 
is  the  love  of  wealth  for  the  sake  of  being  exalted  to  honors,  which 
are  the  only  objects  loved.  There  is  the  love  of  honors  and  dig- 
nities with  a  view  to  the  increase  of  wealth.  There  is  the  love 
of  wealth  for  the  sake  of  the  various  uses,  which  afford  delight  in 
the  world.    There  is  the  love  of  wealth  for  its  own  sake,  such  as 


HE  A  VEN  AND  HELL.  399 

belongs  to  the  avaricious  ;  and  so  on.  The  end  for  which  wealth 
is  sought,  is  called  its  use  ;  and  the  end  or  use  is  that  from  which 
the  love  derives  its  quality  ;  for  the  love  is  of  such  a  quality  as  is 
the  end  had  in  view,  and  all  other  things  are  subservient  to  it. 


WHAT  IS  MEANT  BY  HELL  FIRE,  AND  WHAT  BY  GNASHING 

OF  TEETH. 

566.  What  is  meant  by  the  everlasting  fire,  and  the  gnash- 
ing of  teeth,  which  are  mentioned  in  the  Word  as  the  portion  of 
those  who  are  in  hell,  has  hitherto  been  known  to  scarcely  any 
one.  The  reason  is,  because  people  have  thought  materially  con- 
cerning those  things  which  are  in  the  Word,  not  being  acquainted 
with  its  spiritual  sense.  Wherefore  by  fire,  some  have  under- 
stood material  fire  ;  some,  torment  in  general ;  some,  remorse  of 
conscience  ;  and  some  have  supposed  that  the  expression  is  used 
merely  to  excite  terror,  and  thus  deter  men  from  crimes.  And 
by  the  gnashing  of  teeth,  some  have  understood  the  literal  act ; 
some,  only  a  sense  of  horror,  like  that  experienced  when  such 
collision  of  the  teeth  is  heard.  But  whoever  is  acquainted  with 
the  spiritual  sense  of  the  Word,  may  know  what  everlasting  fire 
is,  and  what  the  gnashing  of  teeth  ;  for  in  every  expression  and 
sentence  in  the  Word,  is  contained  a  spiritual  sense,  since  the 
Word  in  its  bosom  is  spiritual ;  and  what  is  spiritual  cannot  be 
expressed  before  man  otherwise  than  in  a  natural  manner,  be- 
cause man  is  in  the  natural  world,  and  thinks  from  the  things  of 
that  world.  What,  therefore,  is  meant  by  the  everlasting  fire, 
and  the  gnashing  of  teeth,  into  which  the  wicked  as  to  their 
spirits  come  after  death,  or  which  their  spirits,  which  are  then  in 
the  spiritual  world,  suffer,  shall  be  told  in  what  now  follows. 

567.  There  are  two  origins  of  heat ;  one  from  the  sun  of 
heaven,  which  is  the  Lord,  and  the  other  from  the  sun  of  the 
world.    The  heat  which  is  from  the  sun  of  neaven,  or  the  Lord, 


400 


HEA  VEN  AND  HELL. 


is  spiritual  heat,  which  in  its  essence  is  love,  (see  above,  n.  126- 
140)  ;  but  the  heat  from  the  sun  of  the  world  is  natural  heat, 
which  in  its  essence  is  not  love,  but  serves  spiritual  heat  or  love 
for  a  receptacle.  That  love  in  its  essence  is  heat,  is  evident  from 
the  fact  that  the  mind,  and  thence  the  body,  becomes  warm 
from  love,  and  according  to  its  degree  and  quality  ;  and  this,  man 
experiences  alike  in  winter  as  in  summer.  The  heating  of  the 
blood  is  a  further  confirmation  of  the  same  truth.  That  natural 
heat,  which  exists  from  the  sun  of  the  world,  serves  spiritual  heat 
for  a  receptacle,  is  manifest  from  the  heat  of  the  body,  which  is 
produced  by  the  heat  of  its  spirit,  and  supplies  the  place  thereof 
in  the  body  ;  but  it  is  more  strikingly  evident  from  the  effect  of 
the  vernal  and  summer  heat  upon  animals  of  every  kind,  which 
then  every  year  renew  their  loves.  Not  that  the  latter  heat  pro- 
duces this  effect,  but  it  disposes  their  bodies  to  receive  the  heat 
which  also  flows  into  them  from  the  spiritual  world  ;  for  the 
spiritual  world  flows  into  the  natural,  as  cause  into  effect.  Who- 
ever imagines  that  natural  heat  produces  their  loves,  is  much  de- 
ceived ;  for  there  is  an  influx  of  the  spiritual  world  into  the  na- 
tural, and  not  of  the  natural  world  into  the  spiritual  ;  and  all  love 
is  spiritual,  since  it  belongs  to  the  life  itself.  He,  likewise,  who 
imagines  that  any  thing  exists  in  the  natural  world  without  the 
influx  of  the  spiritual  world,  is  equally  deceived;  for  what  is  na- 
tural exists  and  subsists  only  from  what  is  spiritual.  And  the 
subjects  of  the  vegetable  kingdom  also  derive  their  germinations 
from  influx  out  of  that  world ;  the  natural  heat  of  spring  and 
summer,  merely  disposes  the  seeds  into  their  natural  forms,  by 
expanding  and  opening  them,  so  that  influx  from  the  spiritual 
world  may  act  as  the  cause  of  their  germination.  These  things 
are  adduced,  that  it  may  be  known  that  there  are  two  kinds 
of  heat,  namely,  spiritual  and  natural ;  and  that  spiritual  heat  is 
from  the  sun  of  heaven,  and  natural  .heat  from  the  sun  of  the 
world;  and  that  the  influx  of  the  former  into  the  latter,  and  the 
subsequent  co-operation  of  both,  present  the  effects  which  appear 
before  the  eyes  of  men  in  the  world.' 


1  That  there  is  an  influx  of  the  spiritual  world  into  the  natural  world, 
n.  6053  to  605S,  6189  to  6251,  6307  to  6327,  6466  to  6495,  6598  to  6626.  That 


HEA  VEN  AND  HELL. 


401 


56S.  Spiritual  heat  with  man  is  the  heat  of  his  life,  because, 
as  was  said  above,  in  its  essence  it  is  love.  This  heat  is  what  is 
meant  by  fire  in  the  Word  ;  love  to  the  Lord  and  neighborly  love 
being  meant  by  heavenly  fire,  and  self-love  and  the  love  of  the 
world,  by  infernal  fire. 

569.  Infernal  fife  or  love  exists  from  the  same  origin  as  hea- 
venly fire  or  love,  namely,  from  the  sun  of  heaven,  or  the  Lord ; 
but  it  is  made  infernal  by  those  who  receive  it.  For  all  influx 
from  the  spiritual  world  varies  according  to  its  reception,  or 
according  to  the  forms  into  which  it  flows,  just  as  the  heat  and 
light  of  the  sun  of  the  world  are  modified  by  their  recipient  sub- 
jects. The  heat  from  this  sun,  flowing  into  shrubberies  and  beds 
of  flowers,  produces  vegetation,  and  likewise  draws  forth  pleas- 
ant and  delicious  odors  ;  but  the  same  heat  flowing  into  excre- 
mentitious  and  cadaverous  substances,  produces  putrefaction,  and 
draws  forth  noisome  and  disgusting  stenches.  So  the  light  from 
the  same  sun  produces,  in  one  object,  beautiful  and  pleasing 
colors,  in  another,  ugly  and  disagreeable  ones.  The  case  is 
similar  in  regard  to  heat  and  light  from  the  sun  of  heaven, 
which  is  love.  When  heat  or  love  from  that  sun  flows  into 
goods  [/.  e.,  into  good  and  orderly  human  forms],  as  with  good 
men,  spirits,  and  angels,  it  renders  their  goods  fruitful ;  but  when 
it  flows  into  the  wicked,  it  produces  the  contrary  effect,  for  their 
evils  either  suffocate  or  pervert  it.  So  the  light  of  heaven,  when 
it  flows  into  the  truths  of  good,  imparts  intelligence  and  wisdom  ; 
but  when  it  flows  into  the  falses  of  evil,  it  is  there  turned  into 
insanities  and  fantasies  of  various  kinds.  Thus  in  every  instance 
the  effect  is  according  to  reception. 

570.  Because  infernal  fire  is  the  love  of  self  and  of  the  world, 
it  is  therefore  every  lust  which  springs  from  those  loves ;  for  lust 
is  love  in  its  continuity,  since  what  a  man  loves,  this  he  continu- 
ally lusts  after  ;  and  it  is  likewise  delight,  for  what  a  man  loves  or 
lusts  after,  when  he  obtains  it,  he  perceives  to  be  delightful ;  noi 
is  heart-felt  delight  communicated  to  him  from  any  other  source. 


there  is  influx  also  into  the  lives  of  animals,  n.  5850.    And  likewise  into 
the  subjects  of  the  vegetable  kingdom,  n.  3648.    That  this  influx  is  a  con- 
tinual endeavor  to  act  according  to  divine  order,  n.  621 1  at  the  end. 
51 


402 


HEA  VEN  AND  HELL. 


Infernal  fire,  therefore,  is  the  lust  and  delight  which  spring  from 
the  love  of  self  and  the  world  as  from  their  fountain.  The  evils 
originating  in  those  two  loves,  are  contempt  of  others,  enmity 
and  hostility  against  those  who  do  not  favor  them,  envy,  hatred, 
and  revenge,  and  as  a  consequence  of  these,  savageness  and 
cruelty.  And  in  regard  to  the  Divine,  they  consist  in  the  denial, 
and  thence  in  the  contempt,  mocking,  and  reviling,  of  the  holy 
things  belonging  to  the  church;  and  after  death,  when  man  be- 
comes a  spirit,  these  evils  are  turned  into  anger  and  hatred 
against  those  holy  things;  (see  above,  n.  502).  And  because 
these  evils  continually  breathe  the  destruction  and  murder  of 
those  whom  they  regard  as  enemies,  and  against  whom  they 
burn  with  hatred  and  revenge,  therefore  it  is  the  delight  of  their 
life  to  wish  to  destroy  and  kill ;  and  when  thev  are  unable  to  do 
this,  they  still  delight  in  the  wish  to  do  them  mischief  and  harm, 
and  vent  their  rage  against  them.  These  are  the  things  which 
are  meant  by  fire  in  the  Word,  where  the  wicked  and  the  hells 
are  treated  of,  some  passages  from  which  I  will  here  adduce  by 
way  of  confirmation.  "Every  one  is  a  hypocrite  and  an  evil- 
doer, and  every  mouth  speaketh  folly. — For  wickedness  burn- 
etii as  the  fire;  it  devour  eth  the  briers  and  thorns,  and  kindleth 
the  thickets  of  the  forest,  and  they  raise  themselves  like  the 
lifting  up  of  smoke. — And  the  people  are  become  the  food  of 
fire;  no  man  sparcth  his  brother."  Isaiah  ix.  17,  18,  19.  UI 
-a;  ill  show  wonders  in  heaven  and  in  the  earth,  blood,  a  fid  fire, 
and  pillars  of  smoke;  the  sun  shall  be  turned  into  darkness." 
Joel  ii.  30,  31.  "The  earth  shall  become  barning pitch;  night 
and  day  it  shall  not  be  extinguished ;  its  smoke  shall  ascend 
for  ever."  Isaiah  xxxiv.  9,  10.  "Behold  the  day  Cometh  that 
shall  burn  like  a  furnace,  and  all  the  proud,  and  every  one 
that  docth  wickedness,  shall  be  stubble  ;  and  the  day  that  comet h 
shall  burn  them  Up"  Mai.  iv.  1  "Babylon  is  become  the  habi- 
tation of  demons. — And  they  cried  when  they  sa~x  the  smoke 
of  her  burning. — Her  smoke  ascendcth  for  ages  of  ages." 
Apoc.  xviii.  2,  iS  ;  chap.  xix.  2.  He  opened  the  bottomless  pit, 
and  there  came  up  smoke  from  the  pit,  as  the  smoke  of  a  great 
furnace;  and  the  sun  and  the  air  were  darkened  by  the  smoke 
of  the  pit."  Apoc.  ix.  2.    "Out  of  the  mouths  of  the  horses 


HE  A  VEN  AND  HELL. 


403 


went  forth  fire,  smoke,  and  brimstone ;  by  these  the  third  part 
of  men  -were  killed,  by  the  Jire,  by  the  smoke,  and  by  the  brim- 
stone." Apoc.  xi.  17,  18.  "  Whosoever  ivorshipeth  the  beast, 
shall  drink  of  the  -wine  of  the  wrath  of  God,  ?nixed  with  new 
wine  in  the  cup  of  His  anger,  and  shall  be  tormented  with 
fre  and  brimstone"  Apoc.  xiv.  9,  10.  "The  fourth  angel 
poured  out  his  vial  upon  the  sun,  and  it  was  given  him  to 
scorch  tnen  with  fre  ;  therefore  men  were  scorched  with  a  great 
heat."  Apoc.  xvi.  8,  9.  '•'•They  were  cast  into  a  lake  burning 
with  fre  and  brimstone"  Apoc.  xix.  20  ;  chap.  xx.  14,  15  ;  chap, 
xxi.  8.  '•'•Every  tree  that  bringeth  not  forth  good  fruit,  shall  be 
cut  down  and  cast  into  the  fire."  Matt.  iii.  10  ;  Luke  iii.  9.  "  The 
Son  of  man  shall  send  forth  his  angels,  and  they  shall  gather 
together  out  of  his  kingdom  all  things  that  offend,  and  those 
that  do  iniquity,  and  shall  cast  them  into  the  furnace  of  fire" 
Matt.  xiii.  41,  42,  50.  "  The  king  shall  say  to  those  on  the  left 
hand,  Depart  from  Me,  ye  cursed,  into  everlasting  fire,  pre- 
pared for  the  devil  and  his  angels."  Matt.  xxv.  41.  '•'•They 
shall  be  cast  into  everlasting  fire — into  the  hell  of  fire — where 
their  worm  shall  not  die,  and  the  fire  shall  not  be  quenched." 
Matt,  xviii.  8,  9  ;  Mark  ix.  43-49.  "  The  rich  man  in  hell  said 
to  Abraham,  that  he  was  tormented  in  flame."  Luke  xvi.  24. 
In  these,  and  in  many  other  passages,  by  fire  is  meant  the  lust 
arising  from  self-love  and  the  love  of  the  world;  and  by  the 
smoke  thence  issuing,  is  meant  the  false  derived  from  evil. 

571.  Since  the  lust  of  doing  evils  which  originate  in  the  love  of 
self  and  of  the  world,  is  meant  by  infernal  fire,  and  since  this  is  the 
lust  of  all  in  the  hells,  (see  the  foregoing  chapter),  therefore  also 
when  the  hells  are  opened,  there  is  seen  as  it  were  a  volume  of 
fire  and  smoke,  like  that  arising  from  buildings  on  fire, — a  dense 
fiery  appearance  from  the  hells  where  self-love  prevails,  and  a 
flaming  appearance  from  the  hells  where  the  love  of  the  world 
prevails.  But  when  they  are  closed,  this  fiery  appearance  is  not 
seen,  but  instead  thereof,  an  appearance  like  a  dark  mass  of  con- 
densed smoke.  Nevertheless  the  same  fire  continues  to  rage 
within,  which  is  also  perceptible  from  the  heat  thence  exhaling. 
That  heat  is  like  the  heat  from  burnt  ruins  after  a  fire,  in  some 
piaces  like  that  from  a  heated  furnace,  and  in  others  like  that 


HE  A  VEN  AND  HELL. 


from  a  hot  bath.  When  this  heat  flows  in  with  man,  it  excites  in 
him  lusts,  and  in  the  wicked,  hatred  and  revenge  ;  and  it  renders 
the  sick  insane.  Such  is  the  fire,  or  such  the  heat,  with  those 
who  are  in  the  above-mentioned  loves,  since,  as  to  their  spirits, 
they  are  bound  to  the  hells  in  which  those  loves  prevail,  even 
while  they  live  in  the  body.  But  it  is  to  be  observed,  that  they 
who  are  in  the  hells  are  not  in  fire,  but  that  the  fire  is  an  appear- 
ance ;  for  they  are  not  sensible  of  any  burning  there,  but  only  of 
a  heat  such  as  they  before  experienced  in  the  world.  The  ap- 
pearance of  fire  is  from  correspondence  ;  for  love  corresponds  to 
fire,  and  all  things  which  appear  in  the  spiritual  world,  appear 
according  to  correspondences. 

572.  It  is  to  be  borne  in  mind,  that  this  fire  or  infernal  heat  is 
turned  into  intense  cold  when  heat  flows  in  from  heaven  ;  at 
such  times  the  infernals  shiver  like  persons  seized  with  a  cold 
fever,  and  are  also  inwardly  tortured.  The  reason  of  this  is, 
because  they  are  utterly  opposed  to  the  Divine  ;  and  the  heat  of 
heaven,  which  is  divine  love,  extinguishes  the  heat  of  hell,  which 
is  the  love  of  self,  and  with  it  the  fire  of  their  life  ;  whence  come 
such  cold  and  consequent  shivering,  and  likewise  torture.  Then, 
too,  thick  darkness  ensues,  and  thence  infatuation  and  blindness. 
This,  however,  rarely  happens ;  only  when  violent  outrages  in- 
crease beyond  measure,  and  require  to  be  quelled. 

573.  Because  infernal  fire  denotes  every  lust  to  do  evil  which 
flows  from  the  love  of  self,  therefore  it  also  denotes  such  torment 
as  exists  in  the  hells.  For  the  lust  derived  from  that  love  is,  with 
those  inflamed  bv  it,  the  lust  of  injuring  others  who  do  not  honor, 
revere,  and  worship  them  ;  and  in  proportion  to  the  anger  thence 
conceived  against  such  individuals,  and  to  the  hatred  and  revenge 
arising  therefrom,  is  their  lust  of  exercising  cruelty  toward  them. 
And  when  such  lust  rages  in  every  one  in  a  society  which  is 
restrained  by  no  external  bonds,  such  as  the  fear  of  the  law,  and 
of  the  loss  of  reputation,  honor,  gain,  and  life,  then  every  one, 
from  the  impulse  of  his  own  evil,  attacks  his  fellows,  and  as  far 
as  he  is  able,  subjugates  them,  and  brings  the  rest  under  his  con- 
trol, and  takes  delight  in  exercising  cruelty  toward  those  who  do 
not  submit.  This  delight  is  intimately  conjoined  with  the  delight 
of  tyrannous  rule,  insomuch  that  they  exist  in  a  similar  degree. 


IIEA  VEN  AND  HELL. 


since  the  delight  of  doing  injury  is  inherent  in  enmity,  envy,  hatred, 
and  revenge,  which  are  the  evils  of  that  love,  as  was  said  above. 
All  the  hells  are  societies  of  this  description.  Wherefore  every 
one  there  cherishes  hatred  in  his  heart  toward  every  other  one, 
and  from  hatred  breaks  out  into  savage  cruelties  toward  him,  so 
far  as  he  obtains  the  mastery.  These  cruelties,  and  the  torment 
which  they  cause,  are  also  understood  by  infernal  fire  ;  for  they 
are  the  effects  of  infernal  lusts. 

574.  It  was  shown  above,  (n.  548),  that  an  evil  spirit  of  his 
own  accord  casts  himself  into  hell,  although  such  torments  exist 
there  ;  wherefore  also  it  shall  be  briefly  explained  how  this  comes 
to  pass.  From  every  hell  there  exhales  a  sphere  of  the  lusts  in 
which  its  inhabitants  are.  When  this  sphere  is  perceived  by  one 
who  is  in  similar  lust,  he  is  affected  at  heart,  and  is  filled  with 
delight ;  for  lust  and  its  delight  make  one,  since  whatever  any  one 
lusts  after,  is  delightful  to  him.  Hence  the  spirit  turns  himself 
toward  the  hell  whence  the  sphere  proceeds,  and  from  delight 
of  heart  longs  to  go  thither ;  for  as  yet  he  is  not  aware  that  such 
torments  exist  there ;  and  he  who  knows  it,  still  desires  to  go 
there  ;  for  no  one  in  the  spiritual  world  can  resist  his  own  lust, 
since  the  lust  belongs  to  his  love,  and  the  love  to  his  will,  and 
the  will  to  his  nature  ;  and  every  one  there  acts  according  to  his 
nature.  When,  therefore,  a  spirit  of  his  own  accord,  or  from  his 
own  freedom,  directs  his  course  to  his  own  hell,  and  enters  it,  he 
is  at  first  received  in  a  friendly  manner,  and  is  thus  led  to  believe 
that  he  has  come  among  friends.  This,  however,  continues  only 
for  a  few  hours.  In  the  mean  time  he  is  examined  with  a  view 
to  discover  the  degree  of  his  cunning,  and  thence  of  his  power. 
When  this  is  ascertained,  they  begin  to  infest  him  ;  and  this  they 
do  in  various  ways,  and  with  gradually  increasing  violence  and 
severity.  This  is  done  by  introducing  him  more  interiorly  and 
deeply  into  hell ;  for  the  spirits  are  more  malignant,  in  proportion 
as  the  hell  they  inhabit  is  more  interior  and  deep.  After  the  first 
infestations,  they  begin  to  torture  him  with  cruel  punishments, 
which  they  continue  until  he  is  reduced  to  the  condition  of  a  slave. 
But  because  rebellious  commotions  continually  exist  there,  since 
every  one  in  hell  desires  to  be  the  greatest,  and  burns  with  hatred 
toward  others,  therefore  fresh  outrages  occur.    Thus  one  scene 


406 


IIEA  VEN  AND  HELL. 


is  changed  into  another.  Wherefore  they  who  have  been  made 
slaves,  are  taken  out  of  their  thraldom,  that  they  may  assist  some 
new  devil  in  subjugating  others  ;  when  they  who  refuse  to  submit, 
and  to  yield  implicit  obedience,  are  again  tormented  in  various 
ways.  And  this  goes  on  perpetually.  Such  are  the  torments  of 
tell,  which  are  called  infernal  fire. 

575.  But  the  gnashing  of  teeth  is  the  continual  dispute  and 
combat  of  falses  with  each  other,  consequently  of  those  who  are 
in  falses,  coupled  also  with  contempt  of  others,  with  enmity, 
mockery,  ridicule,  and  reviling ;  which  evils  also  burst  forth  into 
various  kinds  of  butchery ;  for  every  one  fights  for  his  own 
falsity,  and  calls  it  truth.  These  disputes  and  combats  are  heard 
out  of  those  hells  like  the  gnashing  of  teeth,  and  are  likewise 
turned  into  gnashing  of  teeth,  when  truths  from  heaven  flow-in 
thither.  In  those  hells,  are  all  they  who  have  acknowledged 
nature  and  denied  the  Divine  ;  in  the  deeper  hells,  they  who 
have  confirmed  themselves  in  such  acknowledgment  and  denial. 
These,  because  they  are  unable  to  receive  any  light  from  heaven, 
and  thence  are  unable  to  see  anything  inwardly  in  themselves, 
are  therefore  most  of  them  corporeal  sensual  spirits,  or  such  as 
believe  nothing  but  what  thev  sec  with  their  eyes  and  touch  with 
the  hands.  Hence  all  the  fallacies  of  the  senses  are  truths  to 
them  ;  and  it  is  from  these,  also,  that  they  dispute.  It  is  for  this 
reason,  that  their  disputes  are  heard  like  gnashings  of  teeth  ;  for 
all  falses  in  the  spiritual  world  are  grating,  and  the  teeth  corre- 
spond to  the  ultimate  things  in  nature,  and  likewise  to  the  ulti- 
mate things  with  man,  which  are  corporeal  sensual.1  That  there 
is  gnashing  of  teeth  in  the  hells,  may  be  seen,  Matt.  viii.  12; 
chap.  xiii.  42,  50;  chap.  xxii.  13  ;  chap.  xxiv.  51  ;  chap.  xxv.  30; 
Luke  xiii.  2S. 


1  Concerning  the  correspondence  of  the  teeth,  n.  5565  to  5568.  That 
they  who  are  merely  sensual,  and  have  scarcely  anything  of  spiiitu.il 
light,  correspond  to  the  teeth,  n.  5565.  That  tooth  in  the  Word,  signifies 
the  sensual,  which  is  the  ultimate  of  the  life  of  man,  n.  9052.  9062.  That 
gnashing  of  teeth  in  the  other  life  arises  from  those  who  believe  that  na- 
ture is  everything,  and  the  Divine  nothing,  n.  5568. 


HEA  VBN  AND  HELL. 


4C7 


THE  WICKEDNESS  AND  DIABOLICAL  ARTS  OF  INFERNAL 

SPIRITS. 

576  The  superior  excellence  of  spirits  in  comparison  with 
men,  may  be  seen  and  comprehended  by  every  one  who  thinks 
interiorly,  and  knows  anything  about  the  operations  of  his  own 
inind.  For  man  can  in  a  moment  of  time  consider,  think  over, 
and  form  conclusions  upon,  more  subjects  than  he  can  utter  or 
express  ii.  writing  in  half  an  hour.  From  this  it  is  evident  what 
superior  excellence  man  has  when  he  is  in  his  spirit,  conse- 
quently when  he  becomes  a  spirit ;  for  it  is  the  spirit  that  thinks, 
and  the  body  whereby  the  spirit  expresses  its  thoughts  in  speak- 
ing or  writing.  Hence  it  is  that  the  man  who  becomes  an  angel 
after  death,  possesses  intelligence  and  wisdom  ineffable  as  com- 
pared with  that  which  he  possessed  when  he  lived  in  the  world  ; 
for  when  he  lived  in  the  world,  his  spirit  was  bound  to  the  body, 
and  by  the  body  was  in  the  natural  world.  Wherefore  what  he 
then  thought  spiritually,  flowed  into  natural  ideas,  which  are 
respectively  general,  gross,  and  obscure,  and  incapable  of  receiv- 
ing the  innumerable  things  which  belong  to  spiritual  thought, 
and  which  also  involve  them  in  the  dense  shades  arising  from 
worldly  cares.  It  is  otherwise  when  the  spirit  is  released  from 
the  body,  and  comes  into  its  spiritual  state,  as  is  the  case  when  it 
passes  out  of  the  natural  into  the  spiritual  world,  which  is  its 
peculiar  realm.  That  its  state  then,  as  to  thoughts  and  affections, 
immensely  excels  its  former  state,  is  evident  from  what  has  now 
been  said.  Hence  it  is,  that  the  angels  think  things  that  are  inef 
fable  and  inexpressible,  consequently  such  as  cannot  enter  into  the 
natural  thoughts  of  man  ;  although  every  angel  was  born  a  man, 
and  lived  as  a  man,  and  then  seemed  to  himself  to  be  no  wisei 
than  other  men. 

577.  In  the  same  degree  in  which  there  is  wisdom  and  intelli 
gence  with  angels,  there  is  also  wickedness  and  cunning  with 
infernal  spirits.  For  the  cases  are  similar;  because  when  the 
spirit  of  man  is  released  from  the  body,  it  is  in  its  own  good  01 
in  its  own  evil, — an  angelic  spirit  in  his  own  good,  and  an  infer* 


HE  A  VEX  AXD  HELL 


nal  spirit  in  his  own  evil.  For  every  spirit  is  his  own  good  or 
his  own  evil,  because  he  is  his  own  love,  as  has  been  frequently 
said  and  shown  above.  Wherefore,  as  an  angelic  spirit  thinks, 
wills,  speaks,  and  acts  from  his  own  good,  so  does  an  infernal 
spirit  from  his  own  evil ;  and  to  think,  will,  speak,  and  act,  from 
evil  itself,  is  to  do  so  from  all  the  things  which  are  included  in 
the  evil.  It  was  otherwise  when  he  lived  in  the  bodv.  The  evil 
of  the  man's  spirit  was  then  restrained  by  the  bonds,  in  which 
every  one  is  held  bv  the  law,  by  his  love  of  gain  and  honor, 
and  through  fear  of  losing  them  ;  on  which  account  the  evil  of 
his  spirit  could  not  then  break  out.  and  manifest  itself  in  its  own 
intrinsic  nature.  Besides,  the  evil  of  the  man's  spirit  then  lay 
wrapped  up  and  veiled  in  external  probitv,  sincerity,  justice,  and 
the  affection  of  truth  and  good,  of  which  such  a  man  has  made 
an  oral  profession,  and  has  assumed  an  appearance  for  the  sake 
of  the  world.  Under  these  outward  semblances,  the  evil  lav  so 
covered  up  and  concealed,  that  he  was  scarcely  aware  himself 
that  his  spirit  contained  so  great  wickedness  and  subtlety,  or 
that  in  himself  he  was  such  a  devil  as  he  becomes  after  death, 
when  his  spirit  comes  into  itself,  and  into  its  own  nature.  Such 
wickedness  then  manifests  itself  as  exceeds  all  belief.  There  are 
thousands  of  evils  which  burst  forth  from  evil  itself,  among 
which,  also,  are  such  as  cannot  be  expressed  in  the  words  of  any 
language.  I  have  been  permitted  to  learn  and  comprehend  their 
nature  bv  much  experience  ;  for  it  has  been  granted  me  by  the 
Lord  to  be  in  the  spiritual  world  as  to  my  spirit,  and  at  the  same 
time  in  the  natural  world  as  to  my  body.  This  I  can  testify, 
that  their  wickedness  is  so  great,  that  it  is  hardly  possible  to 
describe  a  thousandth  part  of  it;  and  furthermore,  that  unless 
the  Lord  protected  man,  it  would  be  impossible  for  him  ever  to 
be  rescued  from  hell ;  for  there  are  with  every  man  both  spirits 
from  hell  and  angels  from  heaven,  (see  above,  n.  292,  293)  ; 
and  the  Lord  cannot  protect  a  man,  unless  he  acknowledge  the 
Divine,  and  live  the  life  of  faith  and  charity  ;  for  otherwise,  he 
averts  himself  from  the  Lord,  and  turns  toward  infernal  spirits,  and 
thus  becomes  imbued  as  to  his  spirit  with  similar  wickedness 
Nevertheless,  man  is  continually  withdrawn  by  the  Lord  from 
tlie  evils,  which  on  account  of  his  consociation  with  those  spirits, 


HE  A  VEN  AND  HELL. 


he  attaches,  and  as  it  were  attracts,  to  himself;  for  if  he  cannot 
be  restrained  by  internal  bonds,  which  are  those  of  conscience, 
and  which  are  not  accepted  if  he  denies  the  Divine,  still  he  is 
withheld  by  external  bonds,  which,  as  was  said  above,  are  the 
fear  of  the  law  and  its  penalties,  and  of  the  loss  of  gain,  and  the 
privation  of  honor  and  reputation.  Such  a  man  may,  indeed,  be 
restrained  from  evil  acts  by  the  delights  of  his  love,  and  by  the 
fear  of  the  loss  and  privation  of  them,  but  he  cannot  be  brought 
into  spiritual  goods  ;  for  so  far  as  he  is  led  toward  these,  he  med- 
itates cunning  and  deceit,  by  simulating  and  counterfeiting  deeds 
that  are  good,  sincere,  and  just,  with  a  view  to  persuade  others 
to  think  well  of  him,  and  thus  to  deceive  them  ;  this  cunning 
adds  itself  to  the  evil  of  his  spirit,  and  gives  it  a  form,  and  im- 
bues it  with  a  quality  like  its  own. 

57S.  The  worst  of  all,  are  they  who  have  been  in  evils  origi- 
nating in  self-love,  and  who  at  the  same  time  acted  from  interior 
deceit, — for  deceit  enters  more  deeply  than  any  other  evil  into  the 
thoughts  and  intentions,  and  infects  them  with  its  poison,  and 
thus  destroys  all  of  man's  spiritual  life.  Most  of  these  are  in  the 
hells  at  the  back,  and  are  called  genii ;  and  it  is  their  peculiar 
delight  to  render  themselves  invisible,  and  to  flit  about  others  like 
phantoms,  covertly  infusing  evils  which  they  scatter  around  as 
vipers  do  their  poison :  these  suffer  more  dreadful  torment  than 
the  rest.  But  they  who  have  not  been  deceitful,  and  have  not 
been  filled  with  malignant  cunning,  and  yet  were  in  evils  derived 
from  the  love  of  self,  are  also  in  the  hells  at  the  back,  but  not  in 
so  deep  ones.  But  they  who  have  been  in  evils  derived  from  the 
love  of  the  world,  are  in  the  hells  in  front,  and  are  called  spirits. 
These  are  not  such  evils,  that  is,  they  are  not  such  hatreds  and 
revenges,  as  those  who  are  in  evils  from  the  love  of  self ;  and 
consequently  they  have  not  such  malice  and  cunning ;  on  which 
account,  also,  their  hells  are  more  mild. 

579.  I  have  been  permitted  to  learn  by  experience  the  peculiai 
quality  of  the  wickedness  of  those  who  are  called  genii.  These  do 
not  operate  upon,  and  flow  into,  the  thoughts,  but  into  the  affections, 
which  they  perceive,  and  smell  out,  as  dogs  do  wild  beasts  in 
a  forest.  When  they  perceive  good  affections  in  another,  they 
instantly  turn  them  into  evil,  leading  and  bending  them  in  a  won- 
62  s 


HE  A  VEN  AND  HELL. 


derful  manner  by  his  delights  ;  and  this  so  clandestinely,  and 
with  such  malignant  art,  that  the  other  knows  nothing  of  it, — for 
they  dextrously  guard  against  any  idea  of  what  they  are  about 
entering  into  his  thought,  since  they  would  thereby  be  discovered. 
They  are  seated,  with  man,  beneath  the  hinder  part  of  the  head. 
These,  when  in  the  world,  were  men  who  deceitfully  captivated 
the  minds  of  others,  leading  and  persuading  them  through  the 
delights  of  their  affections  or  lusts.  But  those  spirits  are  pre- 
vented by  the  Lord  from  approaching  any  man,  of  whose  refor- 
mation there  is  any  hope  ;  for  they  are  of  such  a  nature,  that  they 
are  able  not  only  to  destroy  man's  conscience,  but  also  to  excite 
his  hereditary  evils,  which  otherwise  lie  concealed.  Wherefore, 
in  order  that  man  may  not  be  led  into  those  evils,  it  is  provided 
by  the  Lord  that  these  hells  should  be  entirely  closed  ;  and  when, 
after  death,  any  man  whose  character  is  similar  to  that  of  these 
genii,  comes  into  the  other  life,  he  is  instantly  cast  into  their  hell. 
Those  spirits  also,  when  they  are  inspected  as  to  their  deceit  and 
cunning. appear  like  vipers. 

580.  What  dreadful  wickedness  belongs  to  infernal  spirits,  is 
manifest  from  their  nefarious  arts,  which  are  so  many,  that  to 
enumerate  them  would  fill  a  volume,  and  to  describe  them  would 
require  many  volumes.  Nearly  all  those  arts  are  unknown  in  the 
world.  One  kind  relates  to  the  abuse  of  correspondences :  a 
second,  to  the  abuses  of  the  ultimates  of  divine  order:  a  third, 
to  the  communication  and  influx  of  thoughts  and  affections,  by  con- 
versions [or  turning  toward  the  subject  of  the  operation],  by  inspec- 
tions [or  fixing  the  sight  upon  him],  and  by  operating  through  other 
spirits  distant  from  themselves,  and  through  emissaries  sent  forth 
from  themselves :  a  FOURTH,  to  operations  by  means  of  fanta- 
sies :  a  fifth,  to  ejections  out  of  themselves,  and  consequent 
presence  in  a  different  place  from  that  in  which  they  are  in  the 
body :  a  sixth,  to  pretences,  persuasions,  and  lies.  Into  these 
arts  the  spirit  of  a  wicked  man  comes  of  himself,  when  he  is 
released  from  the  body  ;  for  they  are  inherent  in  the  nature  of  the 
evil  in  which  he  then  is.  By  these  arts  they  torment  each  other 
in  the  hells.  But  as  all  of  them,  except  those  which  are  effected 
by  pretences,  persuasions,  and  lies,  are  unknown  in  the  world,  I 


HEA  VEN  AND  HELL. 


411 


shall  not  here  describe  them  specifically,  both  because  they  would 
not  be  comprehended,  and  because  of  their  direful  nature. 

581.  The  reason  that  torments  in  the  hells  are  permitted  by  the 
Lord,  is  because  evils  cannot  otherwise  be  restrained  and  sub- 
dued. The  only  means  of  restraining  and  subduing  them,  and 
of  keeping  the  infernal  crew  in  bonds,  is  the  fear  of  punishment. 
There  is  no  other  means  ;  for  without  the  fear  of  punishment  and 
torture,  evil  would  rush  headlong  into  deeds  of  madness,  and  all 
would  be  chaos,  like  a  kingdom  on  earth  where  there  is  no  law 
and  no  punishment. 


THE  APPEARANCE,  SITUATION,  AND  PLURALITY  OF  THE 

HELLS. 

582.  In  the  spiritual  world,  or  the  world  inhabited  by  spirits 
and  angels,  there  appear  objects  similar  to  those  in  the  natural 
world,  or  that  inhabited  by  men, — so  similar,  indeed,  that  as  to 
outward  aspect  there  is  no  difference.  There  appear  in  that 
world  plains  and  mountains,  rocks  and  hills,  and  valleys  between 
them,  besides  waters,  and  many  other  things  which  are  seen  on 
earth.  But  still  they  are  all  from  a  spiritual  origin  ;  on  which 
account  they  are  visible  to  the  eyes  of  spirits  and  angels,  but  not 
to  the  eyes  of  men,  because  men  are  in  the  natural  world ;  and 
spiritual  beings  see  those  objects  which  are  from  a  spiritual 
origin,  and  natural  beings,  those  which  are  from  a  natural  otigin. 
Wherefore  man  cannot  possibly  with  his  eyes  behold  the  objects 
which  are  in  the  spiritual  world,  until  he  becomes  a  spirit  after 
death,  unless  it  be  granted  him  to  be  in  the  spirit.  Nor,  on  the 
other  hand,  can  an  angel  or  spirit  see  anything  whatever  in  the 
natural  world,  unless  he  be  present  with  a  man  to  whom  it  is 
permitted  to  speak  with  angels  and  spirits  ;  for  the  eyes  of  man 
are  adapted  to  the  reception  of  the  light  of  the  natural  world, 
and  the  eyes  of  angels  and  spirits,  to  the  reception  of  the  light 
of  the  spiritual  world ;  and  yet  both  have  eyes  altogether  similar 


4i2 


HEA  VEN  AND  HELL. 


in  appearance.  That  the  spiritual  world  is  of  such  a  nature,  is 
something  which  the  natural  man  cannot  comprehend,  and  least 
of  all  the  sensual  man,  who  believes  nothing  but  what  he  sees 
with  his  bodily  eyes,  and  touches  with  his  hands,  consequently 
what  he  becomes  acquainted  with  through  the  sight  and  touch  ; 
and  since  he  thinks  from  those  things,  therefore  his  thought  is 
material  and  not  spiritual.  Such  being  the  similarity  between 
the  spiritual  and  the  natural  worlds,  therefore  man,  immediately 
after  death,  scarcely  knows  but  that  he  is  still  in  the  world  where 
he  was  born,  and  from  which  he  has  departed  ;  for  which  reason, 
also,  death  is  called  only  a  translation  from  one  world  to  another 
like  it.  That  there  is  such  a  similarity  between  the  two  worlds, 
may  be  seen  above,  where  representatives  and  appearances  in 
heaven  were  treated  of,  (n.  170-176). 

583.  In  the  more  elevated  places  of  the  spiritual  world,  are  the 
heavens  ;  in  the  low  ones  there,  is  the  world  of  spirits  ;  beneath 
both  these,  are  the  hells.  The  heavens  do  not  appear  to  the 
spirits  who  are  in  the  world  of  spirits,  except  when  their  interior 
sight  is  opened  ;  yet  they  occasionally  appear  as  mists  or  as 
bright  clouds  :  the  reason  is,  because  the  angels  of  heaven  are  in 
an  interior  state  as  to  intelligence  and  wisdom,  and  thus  above 
the  sight  of  those  who  are  in  the  world  of  spirits.  But  the 
spirits  who  are  in  the  plains  and  valleys,  see  each  other;  yet 
when  they  are  separated  there,  as  is  the  case  when  they  are  let 
into  their  interiors,  the  evil  spirits  do  not  see  the  good,  thoug  1 
these  can  see  the  evil ;  but  the  good  turn  themselves  away  from 
the  evil,  and  spirits  who  turn  themselves  away  become  invisible. 
But  the  hells  do  not  appear,  because  they  are  closed ;  only  the 
entrances,  which  are  called  gates,  are  seen  when  they  are  opened 
to  let  in  other  similar  spirits.  All  the  gates  leading  to  the  hells 
opcr.  from  the  world  of  spirits,  and  none  of  them  from  heaven. 

584.  The  hells  are  everywhere,  both  under  the  mountains, 
hills,  and  rocks,  and  under  the  plains  and  valleys.  The  openings 
or  gates  to  the  hells  which  are  under  the  mountains,  hills,  and 
rocks,  appear  to  the  sight  like  holes  and  clefts  of  the  rocks, 
some  of  them  widely  extended  and  spacious,  others  strait  and 
narrow,  and  most  of  them  rugged.  All,  when  looked  into,  ap- 
pear dark  and  dusky ;  but  the  infernal  spirits  who  are  within 


HE  A  VEN  AND  HELL. 


4*3 


them,  are  in  such  a  kind  of  light  resembling  that  from  ignited 
coals.  Their  eyes  are  adapted  to  the  reception  of  that  light, 
because  while  they  lived  in  the  world  they  were  in  thick  dark- 
ness in  respect  to  divine  truths,  in  consequence  of  denying  them, 
and  in  light  as  it  were  in  respect  to  falsities,  in  consequence  of 
affirming  them  ;  in  this  way  the  sight  of  their  eyes  was  formed  in 
accommodation  to  that  light.  Hence  also  it  is,  diat  the  light  of 
heaven  is  thick  darkness  to  them  ;  wherefore,  when  they  come  out 
of  their  dens,  they  see  nothing.  From  which  facts  it  was  made 
abundantly  evident,  that  man  comes  into  the  light  of  heaven  so 
far  as  he  acknowledges  the  Divine,  and  confirms  with  himself 
the  things  belonging  to  heaven  and  the  church  ;  and  that  he  comes 
into  the  thick  darkness  of  hell  so  far  as  he  denies  the  Divine, 
and  confirms  with  himself  the  things  which  are  contrary  to  those 
of  heaven  and  the  church. 

585.  The  openings  or  gates  leading  to  the  hells  which  are 
beneath  the  plains  and  valleys,  are  widely  different  in  their  ap- 
pearance. Some  are  like  those  which  are  beneath  the  moun- 
tains, hills,  and  rocks  ;  others  are  like  dens  and  caverns  ;  others 
like  great  chasms  and  whirlpools  ;  others  like  bogs  ;  and  others 
like  stagnant  pools  of  water.  All  are  covered  over,  nor  are 
they  opened  except  when  evil  spirits  from  the  world  of  spirits 
are  cast  in  ;  and  when  they  are  opened,  there  is  an  exhalation 
from  them,  either  like  fire  accompanied  with  smoke,  similar  to 
what  appears  in  the  air  from  buildings  on  fire,  or  like  flame 
without  smoke,  or  like  the  soot  which  issues  from  a  chimney  on 
fire,  or  like  a  mist  and  thick  cloud.  I  have  heard  that  the  in- 
fernal spirits  themselves  neither  see  nor  feel  these  things,  because 
when  they  are  in  them  they  are  as  if  in  their  own  atmosphere, 
and  thus  in  the  delight  of  their  life  ;  and  the  reason  is,  because 
such  objects  correspond  to  the  evils  and  falses  in  which  they  are 
immersed  ;  namely,  fire  to  hatred  and  revenge  ;  smoke  and  soot, 
to  the  falses  arising  therefrom  ;  flame,  to  the  evils  of  the  love  of 
self ;  and  a  mist  and  thick  cloud,  to  the  falses  thence  proceeding. 

586.  I  have  also  been  permitted  to  look  into  the  hells,  and  to 
see  what  sort  of  places  they  are  within  ;  for  when  the  Lord 
pleases,  a  spirit  or  angel  who  is  above,  can  look  down  into  the 
lowest  depths,  and  observe  the  character  of  the  objects  there, 


4H 


ILEA  VEN  AND  HELL. 


notwithstanding  the  coverings.  Thus,  too,  have  I  been  permit- 
ted to  look  into  them.  Some  hells  appeared  to  the  sight  like 
caverns  and  dens  in  rocks  tending  inward,  and  then  also  ob- 
liquely or  perpendicularly  downward.  Some  appeared  like 
caves  and  dens,  such  as  wild  beasts  inhabit  in  forests.  Some 
like  vaulted  caverns  and  grottoes,  such  as  are  seen  in  mines, 
with  caves  tending  toward  lower  regions.  Most  of  the  hells  are 
threefold  ;  the  superior  ones  within  appear  in  thick  darkness, 
because  inhabited  by  spirits  who  are  in  the  falses  of  evil ;  but 
the  inferior  ones  appear  fiery,  because  inhabited  by  spirits  who 
are  in  the  evils  themselves  ;  for  thick  darkness  corresponds  to  the 
falses  of  evil,  and  fire  to  the  evils  themselves ;  and  in  the  deeper 
hells  reside  those  who  have  acted  interiorly  from  evil ;  but  in  the 
less  deep,  those  who  have  acted  exteriorly,  that  is,  from  the 
falses  of  evil.  In  some  hells  there  appear  as  it  were  the  ruins 
of  houses  and  cities  after  a  conflagration,  among  which  ruins 
the  infernal  spirits  dwell  and  conceal  themselves.  In  the  milder 
hells  there  appear  as  it  were  rude  huts,  in  some  cases  contiguous, 
resembling  a  city  with  lanes  and  streets.  Within  their  habita- 
tions, infernal  spirits  are  engaged  in  continual  quarrels,  enmities, 
blows,  and  fightings,  while  in  the  streets  and  lanes  are  robberies 
and  depredations.  In  some  hells  there  are  nothing  but  brothels, 
which  are  disgusting  to  behold,  being  full  of  all  sorts  of  filth  and 
excrement.  There  are  also  dark  forests,  in  which  infernal  spirits 
roam  like  wild  beasts,  and  where  likewise  there  are  subterranean 
dens,  in  which  they  take  refuge  when  closely  pursued  by  others. 
There  are  deserts  likewise  where  all  is  sterile  and  sandy ;  and 
in  some  places  rugged  rocks,  with  caverns  in  them  ;  in  other 
places  Are  also  huts.  Into  these  desert  places  are  cast  out  from 
the  hells,  such  as  have  suffered  the  extremity  of  punishment, 
especially  those  who,  when  in  the  world,  had  been  more  cunning 
than  others  in  plotting  artifices  and  contriving  deceits ;  their  final 
condition  is  such  a  life. 

587.  As  to  the  situation  of  the  hells  specifically,  it  cannot  be 
known  by  any  one,  not  even  by  the  angels  in  heaven,  but  by  the 
Lord  alone.  But  their  situation  in  general  is  known  from  the 
quarters  in  which  they  are.  For  the  hells,  like  the  heavens,  are 
distinguished  in  respect  to  the  quarters,  and  the  quarters  in  the 


HE  A  VEN  AND  HELL. 


415 


spiritual  world  are  determined  according  to  the  loves.  All  the 
quarters  in  heaven  begin  from  the  Lord  as  a  sun,  who  is  the 
East ;  and  because  the  hells  are  opposite  to  the  heavens,  their 
quarters  begin  from  the  opposite  one,  that  is,  from  the  west ;  (on 
which  subject  see  the  chapter  concerning  the  four  quarters  in 
heaven,  n.  141-153.)  Hence  it  is  that  the  hells  in  the  western 
quarter  are  the  worst  of  all,  and  are  most  horrible,  becoming 
successively  worse  and  more  horrible  by  degrees,  the  more  re- 
mote they  are  from  the  east.  These  hells  are  inhabited  by  those 
who,  when  in  the  world,  were  in  the  love  of  self,  and  thence  in 
contempt  of  others,  and  in  enmity  against  those  who  did  not 
favor  them,  also  in  hatred  and  revenge  against  those  who  did 
not  pay  them  respect  and  homage.  In  the  most  remote  hells  in 
this  quarter,  are  those  who  were  of  the  Catholic  religion,  as  it  is 
called,  and  who  desired  to  be  worshiped  as  gods,  and  consequently 
burned  with  hatred  and  revenge  against  all  who  did  not  acknow- 
ledge their  power  over  the  souls  of  men  and  over  heaven.  They 
still  cherish  the  same  disposition  which  distinguished  them  in  the 
woild,  that  is,  the  same  hatred  and  revenge  against  those  who 
oppose  them.  Their  greatest  delight  is  to  exercise  cruelty:  but 
this  delight  is  turned  against  themselves  in  the  other  life ;  for  in 
their  hells  of  which  the  western  quarter  is  full,  one  rages  like  a 
madman  against  another  who  derogates  from  his  divine  power. 
But  upon  this  subject  more  will  be  said  in  the  little  work  on  the 
Last  Judgment  and  the  destruction  of  Babylon.  But  how  the 
hells  in  that  quarter  are  arranged  cannot  be  known  further  than 
this,  that  the  most  direful  of  that  sort  are  at  the  sides  toward 
the  northern  quarter,  and  the  less  direful  toward  the  southern 
quarter.  Thus  the  direfulness  of  the  hells  gradually  diminishes 
from  the  northern  quarter  to  the  southern,  and  also  toward  .the 
east.  To  the  east  dwell  those  who  have  been  haughty,  and  have 
not  believed  in  the  Divine,  but  still  have  not  been  in  such  hatred 
and  revenge,  nor  in  such  deceit,  as  they  who  are  in  the  deeper 
regions  of  the  western  quarter.  In  the  eastern  quarter  there  lie 
no  hells  at  this  day;  those  which  were  there,  have  been  trans- 
ferred to  the  front  of  the  western  quarter.  There  are  many  hells 
in  the  northern  and  southern  quarters  ;  and  those  are  in  them, 
who,  while  they  lived  on  earth,  were  in  the  love  of  the  world, 


416 


HEA  VEN  AND  HELL. 


and  thence  in  various  kinds  of  evils,  such  as  enmity,  hostility, 
theft,  robbery,  cunning,  avarice,  unmercifulness.  The  worst 
hells  of  this  kind  are  in  the  northern  quarter,  the  milder  in  the 
southern.  Their  direfulness  increases  as  they  are  nearer  to  the 
western  quarter,  and  likewise  as  they  are  more  remote  from  the 
southern  ;  and  it  decreases  toward  the  eastern  quarter,  and  also 
toward  the  southern.  Behind  the  hells  which  are  in  the  western 
quarter,  are  dark  forests,  in  which  malignant  spirits  roam  like 
wild  beasts;  and  it  is  the  same  behind  the  hells  in  the  northern 
quarter.  But  behind  the  hells  in  the  southern  quarter,  there  are 
the  deserts  which  were  treated  of  just  above.  Thus  far  respect- 
ing the  situation  of  the  hells. 

5S8.  With  respect  to  the  plurality  of  the  hells,  they  are  as 
many  in  number  as  are  the  angelic  societies  in  the  heavens, 
since  every  heavenly  society  has  its  opposite  in  some  infernal 
society  to  which  it  corresponds.  That  the  heavenly  societies 
are  innumerable,  and  all  distinguished  according  to  the  goods 
of  love  or  charity,  and  of  faith,  may  be  seen  in  the  chapter 
concerning  the  societies  of  which  the  heavens  consist,  (n.  41- 
50)  ;  and  in  the  chapter  concerning  the  immensity  of  hea- 
ven, (n.  415-420).  The  case,  therefore,  is  the  same  with  the 
infernal  societies,  which  are  distinguished  according  to  the  evils 
opposite  to  those  goods.  Every  evil  is  of  infinite  variety,  like 
every  good.  That  such  is  the  fact,  cannot  be  conceived  by  those 
who  have  only  a  simple  idea  concerning  every  evil,  as  concern- 
ing contempt,  enmity,  hatred,  revenge,  deceit,  and  other  similar 
evils.  But  be  it  known  that  every  one  of  those  evils  contains  so 
many  specific  differences,  and  every  one  of  these,  again,  so  many 
other  specific  or  particular  differences,  that  a  volume  would  not 
suffice  to  enumerate  them.  The  hells  are  so  distinctly  arranged  in 
order  according  to  the  differences  of  every  evil,  that  nothing 
more  orderly  and  distinct  can  be  conceived.  Hence  it  may  be 
evident  that  uVy  are  innumerable,  near  to,  and  remote  from,  one 
another,  according  to  the  differences  of  their  evils,  general,  spe- 
cific, and  particular.  There  are  also  hells  beneath  hells.  Some 
communicate  with  others  by  passages,  and  more  by  exhalations, 
— the  communications  being  regulated  entirely  according  to  the 
affinities  between  one  genus  or  species  of  evil  and  others.  How 


HE  A  VEN  AND  HELL. 


great  the  number  of  the  hells  is,  I  have  been  permitted  to  learn 
from  this  circumstance,  that  there  are  hells  under  every  moun- 
tain, hill  and  rock,  and  also  under  every  plain  and  valley  [in  the 
spiritual  world],  and  that  they  extend  beneath  them,  in  length, 
breadth,  and  depth  ;  in  a  word,  the  whole  heaven,  and  the  whole 
world  of  spirits,  are  as  it  were  excavated  beneath,  and  beneath 
them  is  a  continuous  hell.  Thus  far  concerning  die  plurality  of 
the  hells. 


THE  EQUILIBRIUM  BETWEEN  HEAVEN  AND  HELL. 

589.  1$  order  that  anything  may  exist,  there  must  be  an  equi- 
librium of  all  things.  Without  equilibrium  there  is  'neither 
action  nor  reaction  ;  for  equilibrium  is  between  two  forces,  one 
of  which  acts,  and  the  other  reacts  ;  and  the  state  of  rest  re- 
sulting from  similar  action  and  reaction  is  called  equilibrium. 
There  is  an  equilibrium  in  all  things  and  in  every  single  thing. 
In  general  there  is  an  equilibrium  in  the  atmospheres  themselves, 
in  which  the  inferior  parts  react  and  resist,  in  proportion  as  the 
superior  parts  act  and  press  upon  them.  In  the  natural  world, 
also,  there  is -an  equilibrium  between  heat  and  cold,  between 
light  and  shade,  and  between  dryness  and  moisture, — the  middle 
temperature  being  their  equilibrium.  There  is  also  an  equilib- 
rium in  all  the  subjects  of  the  three  kingdoms  of  nature,  the 
mineral,  the  vegetable,  and  the  animal ;  for  without  an  equilib- 
rium in  those  kingdoms  nothing  exists  or  subsists, — there  being 
everywhere  a  kind  of  effort  acting  on  one  part  and  reacting  on 
the  othei.  All  existence,  or  every  effect,  is  produced  in  equilib- 
rium ;  but  it  is  produced  in  this  way,  that  one  force  acts,  and 
another  suffers  itself  to  be  acted  upon  ;  or  that  one  force  flows  in 
by  acting,  and  another  receives  the  influx  and  yields  in  agree- 
ment therewith.  In  ^he  natural  world,  that  which  acts  and  that 
which  reacts  is  called  force,  and  also  effort ;  but  in  the  spiritual 
world  that  which  acts  and  that  which  reacts  is  called  life  and 
53  S* 


418 


HE  A  VEN  AND  HELL. 


will.  Life  in  that  world  is  living  force,  and  will  is  living  effort  ■ 
and  the  equilibrium  itself  is  called  freedom.  Spiritual  equilib- 
rium or  freedom,  therefore,  exists  and  subsists  between  good  act- 
ing on  one  part,  and  evil  reacting  on  the  other ;  or  between  evil 
acting  on  one  part  and  good  reacting  on  the  other.  The  equilib- 
rium between  good  acting  and  evil  reacting,  is  such  as  exists 
with  the  good ;  but  the  equilibrium  between  evil  acting  and  good 
reacting,  is  such  as  exists  with  the  evil.  That  spiritual  equilib- 
lium  is  between  good  and  evil,  is  because  the  whole  of  man's 
life  has  reference  to  good  and  evil,  and  the  will  is  the  receptacle 
of  both.  There  is  also  an  equilibrium  between  the  true  and  the 
false  ;  but  this  depends  upon  that  between  good  and  evil.  The 
equilibrium  between  the  true  and  the  false  is  like  that  between 
light  and  shade,  which  operate  upon  the  subjects  of  the  vegetable 
kingdom  in  proportion  to  the  heat  and  cold  that  are  in  the  light 
and  shade.  That  light  and  shade  of  themselves  produce  no  effect, 
but  that  heat  operates  by  means  of  them,  is  manifest  from  the 
similarity  between  the  light  and  shade  in  the  seasons  of  winter 
and  spring.  The  comparison  of  the  true  and  the  false  with 
light  and  shade,  is  on  account  of  their  correspondence  ;  for  truth 
corresponds  to  light,  the  false  to  shade,  and  heat  to  the  good 
of  love.  Spiritual  light,  indeed,  is  truth,  spiritual  shade  h 
the  false,  and  spiritual  heat  is  the  good  of  love  ;  on  which  subject 
see  the  chapter  where  light  and  heat  in  heaven  are  treated  of,  (n. 
126-140). 

590.  There  is  a  perpetual  equilibrium  between  heaven  and 
hell.  From  hell  there  continually  exhales  and  ascends  an  effort 
to  do  evil,  and  from  heaven  there  continually  exhales  and  de- 
scends an  effort  to  do  good.  The  world  of  spirits  is  in  that 
equilibrium,  for  it  is  intermediate  between  heaven  and  hell,  oh 
may  be  seen  above,  (n.  421-431).  The  world  of  spirits  is  in 
that  equilibrium,  because  every  man  after  death  first  enters  th;>t 
world,  and  is  there  kept  in  a  state  similar  to  that  in  which  he 
was  in  the  natural  world,  which  woidd  not  be  possible  unless  tho 
most  perfect  equilibrium  existed  there  ;  for  by  means  of  this,  all 
are  explored  as  to  their  quality,  being  there  left  in  their  freedom, 
such  as  they  enjoyed  while  they  lived  in  the  world.  Spiritual 
equilibrium  with  men  and  spirits,  is  freedom,  as  was  said  just 


HE  A  VEN  AND  HELL. 


419 


above,  (n.  5S9).  The  quality  of  every  one's  freedom  is  there 
ascertained  by  the  angels  in  heaven,  by  the  communication  of 
his  affections  and  of  the  thoughts  thence  proceeding ;  and  is  vis- 
ibly manifested  to  angelic  spirits  by  the  ways  in  which  he  goes. 
Spirits  that  are  good  go  in  the  ways  which  tend  toward  heaven  ; 
but  evil  spirits  go  in  the  ways  which  tend  toward  hell.  Ways 
actually  appear  in  that  world  ;  and  this  is  why  ways,  in  the 
Word,  signify  truths  which  lead  to  good,  and  in  the  opposite 
sense,  falses  which  lead  to  evil.  And  it  is  for  this  reason  also, 
that  going,  walking,  and  journeying,  when  mentioned  in  the 
Word,  signify  progressions  of  life.1  I  have  often  been  permitted 
to  see  such  ways,  and  likewise  the  spirits  going  and  walking 
upon  them  freely  according  to  their  affections  and  the  thoughts 
thence  derived. 

591.  Evil  continually  exhales  and  ascends  from  hell,  and  good 
continually  exhales  and  descends  from  heaven,  because  a  spiritual 
sphere  encompasses  every  one,  and  that  sphere  issues  and  over- 
flows from  the  life  of  his  affections  and  the  thoughts  thence  de- 
rived.2 And  because  such  a  sphere  of  life  flows  forth  from  every 
one,  therefore  it  also  flows  forth  from  every  heavenly  society,  and 
from  every  infernal  society  ;  consequently  from  all  those  societies 
together,  that  is,  from  the  whole  of  heaven  and  from  the  whole 
of  hell.  Good  flows  forth  from  heaven,  because  all  in  heaven 
are  in  good ;  and  evil  flows  forth  from  hell,  because  all  in  hell 


1  That  to  journey  in  the  Word,  signifies  the  progression  of  life,  in  like 
manner  to  go,  n.  3335,  4375,  4554,  4585,  4882,  5493,  5605,  5996,  (51S1), 
8345,  8397,  8417,  8420,  85^7.  That  to  go  and  to  walk  with  the  Lord  is  to 
receive  spiritual  life,  and  to  live  with  Him,  n.  10567.  That  to  walk  de- 
notes to  live,  n.  519,  1794,  8417,  8420. 

a  That  a  spiritual  sphere,  which  is  a  sphere  of  life,  flows  forth  and  issues 
from  every  man,  spirit,  and  angel,  and  encompasses  them,  n.  4464,  5179, 
7454,  86311.  That  it  flows  forth  from  the  life  of  their  affections  and 
thoughts,  n.  2489,  4464,  6206.  That  spirits  are  known  as  to  their  qualitv, 
at  a  distance,  from  their  spheres,  n.  1048,  1053,  1316,  1504.  That  spheres 
from  the  evil  are  contrary  to  spheres  from  the  good,  n.  1695,  10187,  10312. 
That  those  spheres  extend  themselves  far  into  angelic  societies,  according 
to  the  quality  and  quantity  of  good,  n.  6598  to  6613,  8063,  8794,  8797; 
and  into  infernal  societies  according  to  the  quality  and  quantity  of  evil, 
n,  8794,  8797, 


420 


HEA  VEN  AND  HELL. 


are  in  evil.  The  good  which  is  from  heaven  is  all  from  the 
Lord  ;  for  the  angels  in  the  heavens  are  all  withheld  from  their 
own  proprium,  and  kept  in  the  proprinm  of  the  Lord,  which  is 
Good  Itself;  but  the  spirits  who  are  in  the  hells  are  all  in  their 
own  proprium  ;  and  since  the  proprium  of  every  one  is  nothing 
but  evil,  therefore  it  is  hell.1  From  these  considerations  it  may 
be  evident  that  the  equilibrium,  in  which  the  angels  in  the  hea- 
vens and  the  spirits  in  the  hells  are  kept,  is  not  like  the  equililv 
rium  in  the  world  of  spirits.  The  equilibrium  of  die  angels  in 
Hie  heavens  is  the  degree  in  which  they  desired  to  be  in  good,  or 
the  degree  in  which  they  lived  in  good,  when  in  the  world  ;  and 
consequently  the  degree  in  which  they  held  evil  in  aversion  :  but 
the  equilibrium  of  the  spirits  in  hell  is  the  degree  in  which  they 
were  willing  to  be  in  evil,  or  the  degree  in  which  they  lived  in 
evil  when  in  the  world  ;  and  consequently  the  degree  in  which 
they  were,  in  heart  and  mind,  opposed  to  good. 

592.  Unless  the  Lord  governed  both  the  heavens  and  the  hells, 
there  would  be  no  equilibrium  ;  and  if  there  were  no  equilibrium, 
there  woidd  be  no  heaven  and  110  hell  ;  for  all  tilings  and  every 
single  thing  in  the  universe1,  that  is,  in  the  natural  as  well  as  in 
the  spiritual  world,  subsist  by  reason  of  equilibrium.  That  such 
is  the  fact,  every  rational  man  may  perceive.  Suppose  there 
were  a  preponderance  on  one  side,  and  no  resistance  on  the 
other,  would  not  both  perish?  So  would  it  be  in  the  spiritual 
world,  if  good  did  not  react  against  evil,  and  continually  restrain 
its  insurrections :  and  unless  the  Divine  alone  did  this,  both 
heaven  and  hell  would  perish,  and  with  them  the  whole  human 
race.  I  say,  unless  the  Divine  alone  did  this,  because  the  pro- 
prium of  every  one,  whether  angel,  spirit,  or  man,  is  nothing 
hut  evil,  (see  above,  n.  591);  for  which  reason,  no  angels  or 
spirits  can  possibly  resist  the  evils  that  continually  exhale  from 
the  hells,  since  on  account  of  their  proprium  they  all  tend 
toward  hell.  From  these  considerations  it  is  evident,  that  unless 
I  he  Lord  alone  governed  both  the  heavens  and  the  hells,  no  one 


1  That  the  proprium  of  man  is  nothing  hut  evil,  n.  210,  215.  731,  874, 

87.S.  S76,  987,  1047,  2307,  2308,  3518,  3701,  3S12,  84S0,  S.ySO,  102S3,  102S4, 
102S6.  10732.    That  the  proprium  of  man  is  hell  with  him,  n.  694,  S4S0. 


HE  A  VEN  AND  HELL. 


421 


could  possibly  be  saved.  Moreover,  all  the  hells  act  as  one,  for 
evils  in  the  hells  are  connected  like  goods  in  the  heavens  ;  and 
the  Divine,  which  proceeds  solely  from  the  Lord,  can  alone  resist 
all  the  hells,  which  arc  innumerable,  and  which  act  together 
against  heaven,  and  against  all  who  are  in  heaven. 

593.  The  equilibrium  between  the  heavens  and  the  hells  is 
diminished  or  increased  according  to  the  number  of  those  who 
enter  them,  which  amounts  to  many  thousands  every  day.  But 
to  know  and  perceive  which  way  the  balance  inclines,  and  to 
regulate  and  equalize  it  with  precision,  is  not  in  the  power  of 
any  angel,  but  of  the  Lord  alone  ;  for  the  Divine  proceeding 
from  the  Lord  is  omnipresent,  and  observes,  in  every  direction, 
if  there  be  the  slightest  preponderance  ;  whereas  an  angel  only 
sees  what  is  near  himself,  and  cannot  even  perceive  within  him- 
self what  is  passing  in  his  own  society. 

594.  How  all  things  are  arranged  in  the  heavens  and  in  the 
hells,  so  that  all  their  inhabitants,  both  collectively  and  individu- 
ally, may  be  in  their  equilibrium,  may  be  manifest  in  some  mea- 
sure from  what  has  been  said  and  shown  above  concerning  the 
heavens  and  the  hells  ;  as,  that  all  the  societies  of  heaven  are 
arranged  most  distinctly  according  to  goods,  and  their  genera 
and  species ;  and  all  the  societies  of  hell  according  to  evils,  and 
their  genera  and  species ;  and  that  beneath  every  society  of 
heaven  there  is  a  society  of  hell  corresponding  to  it  in  the  way 
of  opposition,  from  which  opposite  correspondence  there  results 
an  equilibrium.  Wherefore  it  is  continually  provided  of  the 
Lord,  that  no  infernal  society  beneath  a  heavenly  society  shall 
prevail  over  it;  and  as  far  as  it  begins  to  do  so,  it  is  restrained 
by  various  means,  and  is  reduced  to  the  just  measure  required  for 
the  maintenance  of  equilibrium.  These  means  are  numerous, 
of  which  I  will  mention  only  a  few.  Some  of  them  have  refer- 
ence to  a  stronger  presence  of  the  Lord ;  some,  to  the  closer 
communication  and  conjunction  of  one  or  more  societies  with 
others  ;  some,  to  the  ejection  of  superfluous  infernal  spirits  into 
deserts  ;  some,  to  the  translation  of  certain  spirits  from  one  hell 
to  another ;  some,  to  the  arrangement  of  those  in  the  hells, 
which  is  also  effected  in  various  ways ;  some,  to  the  concealing 
of  certain  hells  under  denser  and  heavier  coverings  ;  also  to  the 


422 


HEA  VEN  AND  HELL. 


letting  of  them  down  to  greater  depths  ;  not  to  mention  othei 
means,  including  those  employed  in  the  heavens  above  them. 
These  things  are  stated,  in  order  that  it  may  in  some  measure  be 
perceived,  that  the  Lord  alone  provides  that  there  shall  every- 
where be  an  equilibrium  between  good  and  evil,  thus  between 
heaven  and  hell ;  for  upon  such  equilibrium  the  preservation  of 
all  in  the  heavens  and  of  all  on  earth,  is  based. 

595.  It  is  to  be  observed,  that  the  hells  are  continually  assault- 
ing heaven,  and  endeavoring  to  destroy  it ;  and  that  the  Lord 
continually  protects  the  heavens,  by  withholding  the  inhabitants 
from  the  evils  derived  from  their  proprium,  and  by  holding  them 
in  the  good  which  is  from  Himself.  It  has  been  frequently 
granted  me  to  perceive  the  sphere  issuing  from  the  hells,  which 
was  nothing  but  a  sphere  of  efforts  to  destroy  the  Divine  of  the 
Lord,  and  consequently  heaven.  The  ebullitions  of  some  hells 
have  also  been  occasionally  perceived,  which  were  efforts  to 
emerge  and  to  destroy.  But  the  heavens,  on  the  other  hand, 
never  assault  the  hells ;  for  the  divine  sphere  proceeding  from 
the  Lord  is  a  perpetual  effort  to  save  all ;  and  because  those  who 
are  in  the  hells  cannot  be  saved,  since  all  who  dwell  there  are  in 
evil  and  opposed  to  the  Divine  of  the  Lord,  therefore  their  out- 
rages are  moderated,  and  their  cruelties  restrained  as  far  as  pos- 
sible, in  order  to  prevent  their  breaking  out  against  each  other 
beyond  the  limits  prescribed.  This,  too,  is  accomplished  by  in- 
numerable mediums  of  Divine  Power. 

596.  There  are  two  kingdoms  into  which  the  heavens  are 
distinguished,  namely,  the  celestial  and  the  spiritual,  (concerning 
which  see  above,  n.  20-2S).  In  like  manner  the  hells  are  distin- 
guished into  two  kingdoms,  one  of  which  is  opposite  to  the 
celestial  kingdom,  and  the  other  opposite  to  the  spiritual  king- 
dom. The  former,  which  is  opposite  to  the  celestial  kingdom,  is 
in  the  western  quarter,  and  its  inhabitants  are  called  genii ;  but 
the  latter,  which  is  opposite  to  the  spiritual  kingdom,  is  in 
the  northern  and  southern  quarters,  and  its  inhabitants  are  called 
spirits.  All  who  are  in  the  celestial  kingdom  are  in  love  to  the 
Lord,  and  all  who  are  in  the  hells  opposite  to  that  kingdom  are 
in  the  love  of  self ;  but  all  who  are  in  the  spiritual  kingdom  are 
in  love  toward  the  neighbor,  and  all  who  are  in  the  hells  op- 


HEA  VEN  AND  HELL. 


423 


posite  to  that  kingdom  are  in  the  love  of  the  world.  From  this 
it  was  made  evident,  that  love  to  the  Lord  and  self-love  are  oppo- 
sites ;  in  like  manner  love  toward  the  neighbor  and  the  love  of 
the  world.  It  is  continually  provided  by  the  Lord,  that  no  efflux 
from  the  hells  opposite  the  Lord's  celestial  kingdom,  shall  be  di- 
rected toward  those  who  are  in  the  spiritual  kingdom  ;  for  if 
there  should  be,  the  spiritual  kingdom  would  perish  ;  the  reason 
of  which  may  be  seen  above,  (n.  578,  579).  These  are  the  two 
general  equilibriums,  which  are  constantly  maintained  by  the 
Lord. 


MAN  IS  IN  FREEDOM  THROUGH  THE  EQUILIBRIUM  BE- 
TWEEN HEAVEN  AND  HELL. 

597.  The  equilibrium  between  heaven  and  hell  has  been 
treated  of  in  the  foregoing  chapter ;  and  it  has  been  shown  that 
this  equilibrium  is  an  equilibrium  between  the  good  which  is 
from  heaven  and  the  evil  which  is  from  hell ;  thus  that  it  is  a 
spiritual  equilibrium,  which  in  its  essence  is  freedom.  Spiritual 
equilibrium  in  its  essence  is  freedom,  because  it  is  an  equilibrium 
between  good  and  evil,  and  between  truth  and  falsity,  and  these 
are  spiritual.  Wherefore,  to  be  able  to  will  what  is  good  or  evil, 
and  to  think  what  is  true  or  false,  and  to  choose  one  in  prefer- 
ence to  the  other,  is  the  freedom  which  is  here  treated  of.  This 
freedom  is  given  to  every  man  by  the  Lord,  nor  is  it  ever  taken 
away  from  him.  By  reason  of  its  origin,  indeed,  it  is  not  man's, 
but  the  Lord's,  because  it  is  from  the  Lord ;  nevertheless  it  is 
9fiven  to  man  along  with  life  as  his  own  ;  and  the  reason  why  it 
s  given,  is,  that  man  may  be  reformed  and  saved, — for  withou 
freedom  there  can  be  neither  reformation  nor  salvation.  Every 
one  from  rational  intuition  may  see  that  man  is  at  liberty  to  think 
ill  or  well,  sincerely  or  insincerely,  justly  or  unjustly ;  and  like- 


421 


HEA  VEN  AND  HELL. 


wise  that  he  can  speak  and  act  well,  sincerely  and  justly,  but  not 
ill,  insincerely  and  unjustly,  by  reason  of  spiritual,  moral,  and 
civil  laws,  whereby  his  external  is  kept  in  bonds.  From  these 
considerations  it  is  evident,  that  the  spirit  of  man,  which  is  that 
which  thinks  and  wills,  is  in  freedom  ;  not  so  his  external,  which 
speaks  and  acts,  unless  it  does  so  in  conformity  with  the  above 
mentioned  laws. 

598.  Man  cannot  be  reformed  unless  he  be  in  freedom,  because 
he  is  born  into  evils  of  every  kind,  which  yet  must  be  removed 
in  order  that  he  may  be  saved ;  nor  can  they  be  removed,  unless 
he  sees  them  in  himself,  acknowledges  them,  and  afterward  ceases 
to  will  them,  and  at  last  holds  them  in  aversion.  Then  for  the 
first  time  they  are  removed.  This  cannot  be  effected  unless  man 
be  in  good  as  well  as  in  evil ;  for  from  good  he  may  see  evils, 
but  he  cannot  from  evil  see  goods.  The  spiritual  goods  which 
man  is  capable  of  thinking,  he  learns  from  infancy  by  reading 
the  Word,  and  from  preaching;  and  moral  and  civil  goods  he 
learns  by  living  in  the  world.  This  is  the  primary  reason  why 
man  ought  to  be  in  freedom.  Another  reason  is,  because  nothing 
is  appropriated  to  man,  except  what  he  does  from  an  affection 
which  is  proper  to  his  love.  Other  things,  indeed,  may  enter, 
but  they  penetrate  no  further  than  the  thought,  and  do  not  reach 
the  will ;  and  what  does  not  enter  even  into  man's  will,  does  not 
become  his  own  ;  for  thought  derives  all  that  belongs  to  it  from 
the  memory,  but  the  will  derives  all  that  it  has  from  the  life  itself. 
Nothing  that  man  ever  thinks  or  does  is  free,  which  is  not  from 
the  will,  or  what  is  the  same,  from  an  affection  which  belongs  to 
his  love :  for  whatever  a  man  wills  or  loves,  this  he  does  freely. 
Hence  it  is,  that  the  freedom  of  man,  and  the  affection  which  is 
of  his  love  or  will,  are  one.  Man,  therefore,  is  endowed  with 
freedom,  in  order  that  he  may  be  affected  by  truth  and  good,  or 
love  them,  and  that  thus  they  may  become  as  his  own.  In  a 
word,  whatever  does  not  enter  into  man  in  freedom,  does  not  re- 
main, because  it  is  not  an  object  of  his  love  or  will ;  and  the 
tilings  which  are  not  objects  of  a  man's  love  or  will,  do  t.ot 
belong  to  his  spirit ;  for  the  esse  of  the  spirit  of  man  is  love  or 
will.    If  is  said,  love  or  will,  because  what  a  man  loves,  this  he 


HEA  VEN  AND  HELL. 


425 


wills.  This,  then,  is  the  reason  why  man  cannot  be  reformed 
unless  he  be  in  freedom.  But  more  may  be  seen  on  the  subject 
of  man's  freedom  in  the  Arcana  Coelestia,  in  the  passages 
cited  below. 

599.  In  order  that  man  may  be  in  freedom,  so  that  he  can  be 
reformed,  he  is  conjoined  as  to  his  spirit  with  both  heaven  and 
hell ;  for  there  are  with  every  man  spirits  from  hell  and  angels 
from  heaven.  By  means  of  the  spirits  from  hell,  he  is  in  his  own 
evil,  but  by  means  of  the  angels  from  heaven  he  is  in  good  from 
the  Lord  ;  thus  he  is  in  spiritual  equilibrium,  that  is,  in  freedom. 
That  angels  from  heaven  and  spirits  from  hell  are  adjoined  to 
every  man,  may  be  seen  in  the  chapter  concerning  the  conjunc- 
tion of  heaven  with  the  human  race,  (n.  291-302). 

600.  It  is  to  be  observed,  that  the  conjunction  of  man  with 
heaven  and  with  hell,  is  not  immediately  with  them,  but  medi- 
ately through  spirits  who  are  in  the  world  of  spirits.  These 
spirits  are  with  man,  but  none  from  hell  itself  and  from  heaven 
itself.  Through  evil  spirits  in  the  world  of  spirits,  man  is  con- 
joined with  hell,  and  through  good  spirits  there,  with  heaven. 
Such  being  the  case,  the  world  of  spirits  is  therefore  intermediate 
between  heaven  and  hell  ;  and  in  that  woidd  is  equilibrium  itself. 
That  the  world  of  spirits  is  intermediate  between  heaven  and 
hell,  may  be  seen  in  the  chapter  concerning  the  world  of  spirits, 
(n.  421-431)  ;  and  that  equilibrium  itself  between  heaven  and  hell 
is  there,  may  be  seen  in  the  chapter  immediately  preceding,  (n. 
5S9-596) .  From  these  considerations  it  is  now  evident  whence 
man  has  freedom. 

601.  Something  further  shall  be  added  concerning  the  spirits 
adjoined  to  man.  An  entire  society  may  have  communication 
with  another  society,  and  likewise  with  any  individual  wherever 
he  may  be,  by  means  of  a  spirit  sent  forth  from  that  society. 
This  spirit  is  called  the  subject  of  many.  It  is  the  same  with 
regard  to  man's  conjunction  with  societies  in  heaven,  and  with 
societies  in  hell,  by  means  of  spirits  adjoined  to  him  from  the 
wo'-ld  of  spirits.  On  this  subject  see  also  the  Arcana  Cceles- 
tia  in  the  passages  cited  at  the  close. 

602.  Lastly,  something  shall  be  said  about  the  innate  impres- 
54 


42b 


HEA  VEN  AND  HELL. 


sion  concerning  his  life  after  death,  which  man  receives  by  influx 
from  heaven.  There  were  some  of  the  simple  common  people, 
who  in  the  world  had  lived  in  the  good  of  faith :  they  were 
brought  into  a  state  similar  to  that  in  which  they  were  in  the 
world, — this  may  be  done  with  every  one  when  the  Lord  gives 
per  nission, — and  it  was  then  shown  what  idea  they  had  enter- 
tained concerning  the  state  of  man  after  death.  They  said  that 
some  intelligent  persons  had  asked  them,  when  in  the  world, 
what  they  thought  about  their  souls  after  the  life  on  earth;  and 
they  replied,  that  thev  did  not  know  what  the  soul  was.  They 
were  then  asked  what  they  believed  respecting  their  state  after 
death  ;  and  they  replied  that  they  believed  they  should  live  as 
spirits.  They  were  next  asked  what  they  believed  a  spirit  to  be ; 
to  which  they  answered,  that  a  spirit  is  a  man.  Being  fur- 
ther inquired  of  as  to  how  thev  knew  this,  they  said  they  knew 
it  because  it  is  so.  Those  intelligent  ones  marvelled  that  the 
simple  had  such  faith,  and  they  themselves  had  none.  Hence 
it  was  made  evident,  that  every  man  who  is  in  conjunction  with 
heaven,  has  an  inherent  conviction  that  he  is  to  live  after  death. 
This  inherent  conviction  comes  from  no  other  source  than  from 
influx  out  of  heaven,  that  is,  through  heaven  from  the  Lord,  by 
means  of  spirits  who  are  adjoined  to  man  from  the  world  of 
spirits  ;  and  it  is  possessed  by  those  who  have  not  extinguished 
their  freedom  of  thinking  by  notions  previously  adopted,  and  con- 
firmed in  various  ways,  about  the  soul  of  man,  which  they  say 
is  either  pure  thought,  or  some  vital  principle,  whose  precise 
location  in  the  body  they  try  to  search  out ;  when  yet  the  soul  is 
nothing  but  the  life  of  man,  but  the  spirit  is  the  man  himself; 
and  the  terrestrial  body  which  he  carries  about  in  the  world,  is 
only  an  instrument,  whereby  the  spirit,  which  is  the  man  him- 
self, fitly  docs  its  work  in  the  natural  world. 

603.  What  has  been  said  in  this  work  concerning  heaven,  the 
v  orld  of  spirits,  and  hell,  will  be  obscure  to  those  who  take  no  de- 
light in  learning  spiritual  truths,  but  clear  to  those  who  find  delight 
therein  ;  and  especially  will  they  be  clear  to  those  who  are  in 
(he  affection  of  truth  for  its  own  sake,  that  is,  who  love  it  because 
it  is  truth.    For  whatever  is  loved  enters  with  light  into  the 


HEA  VEN  AND  HELL. 


427 


mind's  conception ;  especially  truth,  when  that  is  the  object 
loved,  because  all  truth  is  in  light.1 


1  Extracts  from  the  Arcana  Ccelestia  concerning  the  Freedom  of  Man, 
concerning  Influx,  and  concerning  the  Spirits  by  whom  Communications 
are  effected. 

Concerning  Freedom.  That  all  freedom  is  of  love  or  affection,  be- 
cause what  a  man  loves  he  does  freely,  n.  2870,  3158,  S987,  8990,  9585  to 
9591.  That  since  freedom  is  of  love,  therefore  it  is  the  life  of  every  one, 
n.  2873.  That  nothing  appears  to  be  a  man's  own,  but  what  is  from  free- 
dom, n.  2SS0.  That  there  is  heavenly  freedom  and  infernal  freedom,  n. 
2870,  2873,  2874,  9589.  9590. 

That  heavenly  freedom  is  of  heavenly  love,  which  is  the  love  of  the 
good  and  the  true,  n.  1947,  2S70,  2S72 ;  and  that  since  the  love  of  good 
and  of  truth  is  from  the  Lord,  therefore  true  freedom  consists  in  being  led 
of  the  Lord.  n.  892,  905,  2872,  28S6,  2890,  2891,  2S92,  9096,  9586,  9587, 
9589,  9590,  9591.  That  man  is  introduced  into  heavenly  freedom  by  the 
Lord  through  regeneration,  n.  2874,  2875,  2882,  2892.  That  in  order  to 
be  capable  of  being  regenerated,  man  must  be  in  freedom,  n.  1937,  1947, 
2876,  2881,  3145,  3146,  3158,  4031,  8700.  That  otherwise  the  love  of  good 
and  of  truth  cannot  be  implanted  in  man,  and  appropriated  by  him  appa- 
rently as  his  own,  n.  2877,  2879,  2S80,  2S88.  That  nothing  is  conjoined 
to  man  in  a  state  of  compulsion,  n.  8700,  2875.  That  if  man  could  be  re- 
formed by  compulsion,  all  would  be  saved,  n.  2881.  That  compulsion  in 
reformation  is  hurtful,  n.  4031.  That  all  worship  from  freedom  is  true 
worship,  but  not  that  from  compulsion,  n.  1947,  2S80,  7349,  10097.  That 
repentance  ought  to  arise  in  freedom,  and  that  compulsory  repentance  is 
of  no  avail,  n.  8392.    States  of  compulsion  described,  n.  8392. 

That  it  is  granted  to  man  to  act  freely  from  reason,  in  order  that  good 
maybe  provided  for  him,  and  that  on  this  account  man  possesses  the  free- 
dom of  thinking  and  also  of  willing  and  doing  what  is  evil,  so  far  as  the 
laws  do  not  forbid,  n.  10777.  That  man  is  held  by  the  Lord  between 
heaven  and  hell,  and  thus  in  equilibrium,  in  order  that  he  may  have  free- 
dom as  a  means  of  reformation,  n.  5982,  6477,  8209,  8907.  That  what  is 
inseminated  in  freedom  remains,  but  what  is  inseminated  by  compulsion 
does  not  remain,  n.  9588.  That  therefore  freedom  is  never  taken  away 
from  any  one,  n.  2876,  2881.  That  no  one  is  compelled  by  the  Lord.  n. 
<937>  1947- 

That  man  may  compel  himself  from  a  principle  of  freedom,  but  that  ne 
cannot  be  freely  compelled,  n.  1937,  1947-  That  man  ought  to  compel 
himself  to  resist  evil,  n.  1937,  1947,  7914  ;  and  also  to  do  good  as  from  him- 
self, with  the  acknowledgment  that  his  power  is  from  the  Lord,  n.  2883. 
2891,  2S92,  7914.    That  man  has  stronger  freedom  in  temptation-combats 


428 


HEA  VEN  AND  HELL. 


in  which  he  conquers,  because  then  he  forces  himself  to  resist  more  in 
teriorly,  although  it  appears  otherwise,  n.  1937,  1947.  2SS1. 

That  infernal  freedom  consists  in  being  led  by  the  loves  of  self  and  the 
world,  and  by  their  concupiscence,  n.  2S70.  2S73.  That  the  inhabitants  of 
hell  know  no  other  freedom,  n.  2S71.  That  heavenly  freedom  is  as  dis- 
tant from  infernal  freedom,  as  heaven  is  from  hell,  n.  2873,  2S74.  That 
infernal  freedom,  which  consists  in  being  led  by  the  loves  of  self  and  of 
the  world,  is  not  freedom,  but  slavery,  n.  2SS4,  2S90,  because  slavery  con- 
sists in  being  led  of  hell.  n.  95S6.  95S9.  9590.  9591. 

Concerning  Influx.  That  all  things  which  man  thinks  and  wills, 
flow  into  him:  from  experience,  n.  904.  2SS6.  2SS7.  2SSS.  4151.  4319,  4320, 
5S46,  5S4S,  61S9,  6191,  6194,  6197,  619S,  6199.  6213,  7147,  10219.  That 
man's  capacity  of  viewing  things,  of  thinking,  and  of  forming  analytical 
conclusions,  is  from  influx,  n.  12S5.  4319.  4320.  That  man  could  not  live 
a  single  moment,  if  influx  from  the  spiritual  world  were  taken  away  from 
him:  from  experience,  n.  2SSS,  5S49.  5S54.  6321.  That  the  life  which 
flows-in  from  the  Lord  varies  according  to  the  state  of  man,  and  accord- 
ing to  his  reception  of  it,  n.  2069.  5986.  6472,  7343.  That  with  the  evil, 
the  good  which  flows-in  from  the  Lord  is  turned  into  evil,  and  truth  into 
the  false  ;  from  experience,  n.  3642,  4632.  That  the  good  and  truth,  which 
continually  flow-in  from  the  Lord,  are  received  in  the  measure  in  which 
they  are  not  opposed  by  the  evil  and  the  false,  n.  241 1.  3142,  3147,  582S. 

That  all  good  flows-in  from  the  Lord,  and  all  evil  from  hell,  n.  904.  4151- 
That  man  at  this  day  believes  that  all  things  are  in  himself,  and  from 
himself,  when  yet  they  flow-in.  and  that  he  might  know  this  truth  from 
the  doctrinal  tenet  of  the  church,  which  teaches  that  all  good  is  from  God, 
and  all  evil  from  the  devil,  n.  4249.  6193.  6206:  but  if  man  believed  ac- 
cording to  that  doctrinal  tenet,  he  would  not  appropriate  evil  to  himself, 
nor  would  he  make  good  his  own.  n.  6206,  6324,  6325.  How  happy  the 
state  of  man  would  be,  if  he  believed  that  all  good  flows-in  from  the  Lord, 
and  all  evil  from  hell,  n.  6325.  That  they  who  deny  heaven,  or  know 
nothing  about  it,  are  ignorant  that  there  is  any  influx  thence,  n.  4322, 
5649.  6193,  6479.  The  nature  of  influx,  illustrated  by  comparisons,  n. 
6467.  6480.  9407. 

•  That  the  all  of  life  flows-in  from  the  first  Fountain  of  life,  because  it  is 
from  that  Source,  which  is  the  Lord,  and  that  the  influx  is  perpetual,  n. 
3001.  3318,  3337,  333S,  ?344,  3484,  3619.  3741,  3742,  3743,  4318,  4319.  4320, 
4417.  4524.  4S82.  5847,  59S6.  6325.  646S.  6469,  6470.  6479.  9276,  10196.  That 
influx  is  spiritual,  and  not  physical,  thus  that  it  is  from  the  spiritual  woi  Id 
into  the  natural,  and  not  from  the  natural  into  the  spiritual,  n.  3219,  5119, 
52^9.  5427,  542S.  5477,  6322.  91 10.  91 1 1.  That  influx  proceeds  through  the 
internal  man  into  the  external,  or  through  the  spirit  into  the  body,  and 
not  contrariwise,  because  the  spirit  of  man  is  in  the  spiritual  world,  and 
the  body  in  the  natural  world,  n.  1702,  1707,  1940,  1954.  5119.  5259,  5779, 
6322.  91 10.    That  the  internal  man  is  in  the  spiritual  world,  and  the  ex- 


HE  A  VEN  AND  HELL. 


ternal  in  the  natural  world,  n.  978,  1015,  3679,  (4459),  (4523),  (4524),  6057, 
6309.  9701.  to  9709.  10156.  10472.  That  it  appears  as  if  influx  proceeded 
from  the  externals  of  man  into  the  internals,  but  that  this  is  a  fallacy,  n. 
3721.  That  with  man  there  is  influx  into  the  things  of  his  rational  faculty, 
and  through  them  into  scientifics,  and  not  contrariwise,  n.  1495,  1707,  1940. 
The  nature  of  the  order  of  influx  described,  n.  775,  880,  1096,  1495,  7270. 
That  there  is  immediate  influx  from  the  Lord,  and  also  mediate  influx 
through  the  spiritual  world  or  heaven,  n.  6063,  6307,  6472,  96S2,  9683.  That 
the  Lord's  influx  is  into  the  good  appertaining  to  man,  and  through  the 
good  into  the  truth,  but  not  contrariwise,  n.  5482,  (5649),  6027,  8685,  8701, 
10153.  That  good  gives  the  faculty  of  receiving  influx  from  the  Lord,  but 
not  truth  without  good,  n.  8321.  That  nothing  is  injurious  which  flows 
only  into  the  thought,  but  what  flows  into  the  will;  because  what  flows 
into  the  will  is  appropriated  to  man,  n.  630S. 

That  there  is  a  general  or  common  influx,  n.  5S50;  and  that  it  is  a  con- 
tinual endeavor  to  act  according  to  order,  n.  621 1.  That  this  influx  flows 
into  the  lives  of  animals,  n.  5850,  and  also  into  the  subjects  of  the  vege- 
table kingdom,  n.  364S.  That  thought  falls  into  speech,  and  will  into 
actions  and  gestures  with  man,  from  this  common  or  general  influx,  n. 
5S62,  5990,  6192,  621 1. 

Concerning  Subjects.  That  spirits  sent  forth  from  societies  of  spirits 
to  other  societies,  and  also  to  other  spirits,  are  called  subjects,  n.  4403, 
5S56.  That  communications  in  the  other  life  are  effected  by  such  emissary 
spirits,  n.  4403,  5S56,  59S3.  That  a  spirit,  who  is  sent  forth  as  a  subject, 
does  not  think  from  himself,  but  from  those  by  whom  he  is  sent  forth, 
n.  59S5,  59S6,  59S7.  Several  particulars  concerning  such  spirits,  n.  5988, 
5989- 


I  N  D  EX. 


jBy*  The  figures  refer  to  the  number*,  including  the  notes,  and  not  to  the  page*. 


Abraham. — In  the  Word,  Abraham,  Isaac,  and 
Jacob  represent  the  Lord  as  to  the  Divine  It- 
self, and  the  Divine  Human,  526. 

Ac  mux  and  Reaction. — In  the  natural  world, 
that  which  acts  and  that  which  reacts  is 
called  force,  and  likewise  effort;  but  in  the 
spiritual  world,  that  which  acts  and  which 
reacts  is  called  life  and  will.  Life  in  that 
world  is  living  force,  and  will  is  living  effort, 
5S9. 

Activity. — Moral  and  civil  life  is  the  activity  of 
spiritual  life,  529. 

Administrations. — In  the  heavens,  as  in  the 
earth,  there  are  several  administrations,  eccle- 
siastical, civil,  and  domestic,  3S8. 

Adulteries. — In  the  Word,  Adulteries  signify 
the  adulteration  of  good,  381,  385.  Heaven 
is  closed  to  adulterers;  they  are  unmerciful, 
and  without  a  religious  principle,  384. 

Adults. — The  difference  between  those  who  die 
infants  and  those  who  die  adults,  345. 

Advent. — See  Coming  of  the  Lord. 

Affection. — That  affection  is  the  continuity  of 
love,  447.  Thought  with  affection  makes  man, 
445.  The  geuuiue  affection  of  truth  is  an  af- 
fection of  truth  for  the  sake  of  truth,  347. 
Affection  is  spiritual  or  corporeal,  468.  Af- 
fection of  use,  517.  That  every  one  has  vari- 
ous affections,  236.    See  THOUGHT. 

Affinities.— That  all  affinities  in  heaven  are 
from  good,  and  according  to  its  agreements 
and  differences,  46. 

Africans. — Among  the  Gentiles  in  heaven  the 
Africans  are  most  beloved,  326 ;  also,  that  they 
are  the  best,  514. 

Age. — See  Old  Age. 

Ages. — The  four  ages,  of  gold,  silver,  brass,  and 
iron,  115. 

Ancient  Church.— That  is  called  the  Ancient 
Church  which  was  after  the  flood,  and  ex- 
tended through  several  kingdoms,  327 .  With 
the  Ancient  Church  there  was  a  Word,  but  it 
Is  lost,  327.  The  doctrine  in  the  ancient 
church  was  that  of  charitv,  481,  558. 

Ancients.— The  ancients,  87,  115, 119,  249,  323, 
415.  That  elevation  and  abstraction  from  the 
scnsuals  of  the  external  man  were  known  to 
the  ancients,  74.  That  the  Ancients  fre- 
quently spoke  with  spirits  and  angels,  249. 
The  Most  Ancients,  87,  115,  223,  252,  260,  263, 
306. 

And. — Why  the  particle  And  is  so  often  inter- 
posed in  the  Word,  241. 

Angels. — Concerning  Angels,  generally,  7  to  12, 
17.  Celestial  Angels,  21,  25,  31, 188,  214,  241, 
270,  271.  Spiritual  Angels,  21,  25,  31,  214, 241, 


270.  Difference  between  Celestial  and  Spirit- 
ual Angels,  25.  Spiritual-natural  and  Celes- 
tial-natural Angels,  31.  Why  Angels  are 
called  Angels  of  light,  128.  Why  Angels  are 
called  powers  and  gods,  137.  Internal  Angels, 
32.  External  Angels,  32.  Intermediate  An- 
gels, 27.  Interior  Angels, 22,  23,  80.  Exteriol 
Angels,  22.  Superior  Angels,  22,  23,  267.  In- 
ferior Angels.  22,  80,  267  ,  270.  Concerning 
Angels'  speech  with  men,  168,  246,  et  infra. 
Angels  in  charge  of  infants,  children,  and 
men,  391.  That  Angels  are  being  perfected 
to  eternity,  158.  That  Angels  think  without 
an  idea  of  time  and  space,  165.  That  Angela 
can  be  admitted  into  natural  ideas,  such  as 
man  has,  168.  Of  Angels  ascending  to  a  supe- 
rior heaven  or  descending  to  an  inferior  one, 
35.  Angels  when  they  speak  with  a  man 
turn  themselves  to  him,  246.  Angels  cannot 
utter  the  words  of  human  language, 237,  246. 
Of  the  Angels  who  are  charged  to  make  inqui- 
sition of  men  after  death,  462,  463.  Angels 
seated  near  the  head  of  those  who  die,  449. 
Carved  or  painted  angels  in  temples,  74.  How 
Angels  see  the  Lord,  and  how  the  Lord  sees 
them,  145.  The  most  perfect  among  Angels, 
133.  Concerning  the  power  of  the  Angels, 
22S  to  233.  Angels  have  cities,  palaces,  and 
houses,  184.  Employments  of  Angels.  387  to 
394.  Thoughts  and  affections  of  Angels,  266. 
Concerning  the  offices  of  Angels  towards  men 
who  come  into  the  other  life,  391.  Beauty  of 
Angels.  80.  Interior  and  exterior  of  Angels, 
173.  There  is  not  one  Angel  who  was  so  cre- 
ated, all  are  of  the  human  race,  311.  That 
every  Angel  is  a  heaven  in  the  least  form,  51 
to  58.  That  every  angel  is  in  a  perfect  human 
form,  73  to  77.  Angels,  in  the  Word  signify 
something  divine  from  the  Lord,  8,  391.  The 
Lord  in  the  Word  is  called  an  Angel,  62.  An 
entire  angelic  society  is  called  an  Angel,  52. 
That  man  is  called  in  the  Word  an  Angel  who 
receives  the  good  of  love  and  of  faith  from 
the  Lord,  314.  See  Change  of  State,  Cloth- 
ing, Habitations,  Dwellings,  Language,  Wis- 
dom, Innocence. 

Anger. — Why  in  the  Word  Anger  is  attributed 
to  the  Lord,  545. 

Animal. — Difference  between  man  and  Animals, 
39,  108,  202.  296,  352,  435.  The  Animal  king- 
dom, 104,  108,  101.  Concerning  the  influx  of 
the  spiritual  world  into  the  lives  of  animals, 
110,  296,  567.  That  animals  correspond  to 
affections,  the  gentle  and  useful  to  good  affec- 
tions, the  fierce  and  useless  to  evil  affections, 
110. 


4n 


43 2  BOD. 


INDEX. 


CHA 


Anxiety. — "Whence  man  has  anxiety,  299. 

Apostles. — The  twelve  Apostles  represent  the 
Lord  as  to  divine  truths,  526. 

Appearances. — Concerning  representatives  and 
appearances  in  heaven,  170  to  176.  Rtxd  ap- 
pearances, 175.  Appearances  not  real.  175. 
Appearances  of  the  Divine  before  Abraham 
and  others,  always  in  the  human  form,  84. 
That  the  Divine  appeared  to  the  Ancients  in 
that  form,  82  to  £6. 

Approximations.— That  approximations  in  the 
spiritual  world  are  similitudes  as  to  the  state 
of  the  interiors,  193,  195. 

Arcanum. — Arcanum  concerning  the  good  and 
truth  which  proceed  from  the  Lord.  400.  Ar- 
canum couceruing  the  body  of  every  spirit 
and  angel,  363. 

Architecture.— Architecture  of  heaven,  185. 

Arms. — Signify  the  power  of  truth,  96,  97,  231. 
Naked  anus,  281.  In  the  greatest  man.  or 
Heaven,  those  who  are  in  the  arms  and  hands, 
are  in  the  power  of  truth,  from  good,  96, 

Articulation  of  Sounds. — See  Sound  op  Lan- 
guage. 

Arts. —  Malice  and  wicked  arts  of  infernal  spir- 
its, 576  to  581. 

Assyria. — That  Assyria  signifies  the  rational, 
307. 

Atmosphere. — That  angels  have  an  atmosphere 
in  which  the  sound  of  their  speech  is  articula- 
ted, and  in  which  they  respire,  but  it  is  a  spir- 
itual atmosphere,  235,  462. 

Autumn. — Autumn  corresponds  to  wisdom  in  its 
shade,  166  compared  with  155. 

Avarice. — That  avarice,  which  is  the  love  of 
riches  without  use,  corresponds  to  filth, 
363. 

Baptism.— Baptism  signifies  regeneration  from 
the  Lord  by  the  truths  of  faith  from  the 
Word.  329.  Baptism  is  a  sign  that  man  is  of 
the  church  and  that  he  may  be  regenerated, 
329.  Itaptism  does  not  confer  faith  nor  sal- 
vation, 329. 

Beasts.— That  beasts  are  in  the  order  of  their 
life,  296.  The  spiritual  of  beasts  is  not  such 
as  the  spiritual  of  man  is,  435.    See  Animal. 

Beauty. — lleauty  of  the  body  does  not  imply 
spiritual  beauty.  99,  131.  Cause  of  external 
beauty,  or  beauty  of  the  body,  99.  Cause  of 
internal  beauty,  or  beauty  of  the  mind,  459. 

Bid-Chamber. — Bcd-chaniber  signifies  things 
interior,  186. 

Bee — Marvellous  works  of  the  liee,  108. 

Belike. — Man  believes  in  tin*  Divine  when  he  is 
willing  to  be  led  by  the  Divine,  351. 

Belts.— Radiant  belts  around  the  sun  of  hea- 
ven, 120.  Obscuie  belt  around  the  sun  of 
heaven.  159. 

Birth.— See  Xativttt. 

Blessedness. — That  angelic  blessedness  consists 
in  the  goods  of  charity,  387. 

Blismngs. — Meal  and  unreal  blessings.  364. 

Blind. — The  blind  in  the  Word  signify  those 
who  are  in  falsos,  and  are  not  willing  to  be 
Instructed,  487. 

Blood. — The  blood  of  the  Lord  signifies  divine 
truth  and  the  holy  of  faith,  147. 

Body.— That  from  the  spirit  the  body  lives,  76. 
The  body  is  formed  to  submissiveness  to  good 
and  truth,  137.  Whatever  is  felt  and  per- 
ceived in  the  body,  derives  its  origin  from  its 
spiritual,  became  from  the  uu<l<  rxianding 
and  the  will,  373.  The  body  receives  its  first 
eeusatious  and  first  motions  Lroni  the  exterior 


or  natural  world,  331.  Man,  when  he  dies, 
carries  with  him  all  things  which  belong  to 
him  as  a  man,  except  his  natural  body,  46L 
Being  withdrawn  from  the  body,  439.  440. 
What  is  meant  by  Angels  being  in  the  body 
of  the  Lord,  81. 
Book.— What  is  signified  by  the  hook  of  man "s 
life,  spoken  of  in  the  Word,  463,  236.  In 
the  spiritual  world,  there  appear  books  with 
writings  therein,  as  in  the  world,  463,  462. 

See  Mf-MORY. 

Brain.— The  brain,  251.  All  things  of  the 
thought  and  will  are  inscribed  on  the  brain, 
463. 

Bread. — Bread  signifies  all  good  which  nour- 
ishes the  spiritual  life  of  man.  111.  The 
bread  which  was  on  the  table  in  the  taberna- 
cle had  a  like  signification.  111.  That  sacri- 
fices were  called  bread.  111.  That  bread  in- 
volves all  food.  Ill:  and  signifies  all  food, 
celestial  and  spiritual,  111.340. 

Breadth. — Breadth  signifies  truth.  19S,  307. 

Bre\st. —  In  the  Greatest  Man.  those  who  are 
in  the  breast,  are  in  the  good  of  Charity  and 
of  Faith,  and  also  they  How  into  the  breast 
of  man.  and  correspond  to  it, 96.  The  breast 
signifies  Charity,  97. 

Breathing. — See  Respiration. 

Bridegroom.— In  the  Word  the  Lord  is  called 
the  Bridegroom  and  Husband,  and  theChurch 
the  bride  and  wile,  180. 

Brightness. — That  which  is  bright  corresponds 
to  Truth,  and  in  the  Word  signifies  truth, 
179. 

Bulls. — Signify  affections  of  the  natural  mind, 
110. 

Cadwerous  Substances.— Those  in  the  other 
life  who  have  been  desirous  of  revenge,  and 
thence  have  contracted  a  savage  and  cruel 
nature,  love  cadaverous  substances,  488. 

Camel. — A  camel  signifies  the  principle  of  know- 
ledge and  of  science  in  general,  365. 

Care. — What  is  care  for  the  morrow,  278, 

Carried  Awit. —  How  it  is  when  a  man  is 
carried  away  by  the  Spirit  to  another  place, 
192,  439.  Experience  of  being  carried  awav, 
441. 

Cedar. — The  cedar,  111.   Compare  Arcana  Vat- 

Irslia,  886. 

Centre. — The  Ixird  is  the  common  centre  to 
which  all  things  of  heaven  turn  themselves, 

124,  142. 

Cerebellum. — The  cerebellum  corresponds  to 
wisdom,  251.  The  iutlux  of  the  celestial  an- 
gels is  into  that  part  of  the  head  under  which, 
ir.  the  cerebellum,  251. 

Cerebrum. — The  cerebrum  corresponds  to  intel- 
ligence, 251. 

Chambers. — Inner  rooms  and  hed-chanihers  sig- 
nifv  things  which  among  men  are  interior, 
186. 

Changes. — Changes  of  state  of  the  Angels  in 
heaven,  154  to  161.  Changes  of  place  in  the 
spiritual  world  are  changes  of  the  statu  of 
life.  192. 

Charity. — Charity  is  all  which  is  of  lib' — to 
will  and  to  do  what  is  just  and  right  in  every 
work.  364.  A  life  of  charity  is  a  life  accord- 
ing to  the  Uird's  precepts,  535.  Genuine 
charity  is  not  meritorious.  535.  Charity  to- 
ward the  neighbor  extendi  itself  to  all  and 
each  ot  the  things  which  a  man  thinks,  wills, 
and  acts,  217,  481,  535.  That  chanty  toward 
the  neighbor  consists  in  doing  w  hat  is  good, 


CON. 


INDEX. 


CUP. 


433 


just,  Mid  light  En  every  work  and  every  em- 
ployment, 860,  886. 

Childhood. — In  childhood  spirits  arc  present 
who  are  iu  the  aftectiou  of  knowing,  295. 

CHINK8S. — The  Chinese,  325.    See  (Ientiles. 

Christ. — From  the  Spiritual  Divine,  the  Lord 
in  the  World  was  called  Christ,  24.    See  Jesus. 

Church. — The  Church  ig  the  Lord'8  heaven 
upon  earth,  57.  The  Church  is  in  man.  aud 
not  out  of  him,  57.  The  Church  iu  general 
oonsists  of  men,  iu  whom  is  the  Church,  57. 
The  Church  of  the  Lord  is  universal,  and 
with  all  who  acknowledge  a  Divine,  aud  live 
in  charity,  308.  The  Church  of  the  Lord  is 
spread  over  all  the  glolie,  828.  The  liuiTersaJ 
Church  on  earth  is  before  the  Lord  as  one 
man,  305.  The  Church  specifically  is  where 
the  Word  is,  and  by  it  the  Lord  is  known, 
308,  318.  They  who  are  born  where  the 
Word  is,  aud  where  the  Lord  is  known,  are 
not,  on  that  account,  of  the  Church,  but  they 
who  live  a  life  of  charity  and  faith. 318.  Un- 
less there  were  a  Church  where  the  Word  is, 
and  by  it  the  Lord  Id  known  in  this  earth,  the 
hitman  race  would  here  perish,  305.  If  good 
were  the  characteristic  and  essential  of  the 
Church,  and  uot  truth  without  good,  the 
Church  would  be  one,  57.  All  Churches  make 
one  church  before  the  Lord  by  virtue  of 
good,  57.  See  Ancient  Chcrch  aud  Most 
Axcient  Church. 

Cicero. — Conversation  of  Suedenborg  with  Ci- 
cero, 522. 

Cm  s. — The  habitations  of  angels  are  con- 
tiguous, and  disposed  in  the  torui  of  cities, 
181. 

Cl:.ft. — For  Cleft  of  a  Rock,  see  ROCK. 

Cumvte. — The  differences  of  the  changes  of 
state  with  the  angels,  are  in  general  like  the 
variations  of  the  state  of  days  in  different 
climates  on  the  earth,  157. 

Clothing. — See  Garments. 

Con  iBiTATTo.v. — In  heaven,  the  conjunction  of 
two  in  one  mind  is  called  cohabitation,  367. 

Clouds. — Clouds  signify  the  Word  in  the  letter, 
or  the  sense  of  its  letter,  1. 

Color. — That  colors  in  heaven  are  variegations 
of  the  light  there,  179.  That  they  signify 
various  things  which  are  of  intelligence 
and  wisdom,  179,  356.  That  odors,  so  far 
as  they  partake  of  redness,  signify  good,  and 
So  far  as  they  p;irtake  of  white,  signify  truth, 
179. 

COMING  of  the  Lo»d.— That  the  coming  of  the 
Lord  is  his  presence  iu  the  Word,  and  revela- 
tion, 1,  Arcana  Ccelestia,  3900,  4060. 

Communication. — That  in  the  heavens  there  is 
a  communication  of  all  good,  49, 199,  200  to 
212,  20S;  and  of  all  thought,  2.  Iu  the  hea- 
vens there  is  a  communication  of  all  with 
each,  and  of  each  with  all,  399.  Communi- 
cation with  others  iu  the  spiritual  world  is 
effected  according  to  the  turning  of  the  face, 
552.  The  inmost  communication  of  the  spirit 
is  with  the  respiration  and  with  the  motion 
of  the  heart,  446. 

Commtnion. — Heaven  is  a  communion  of  all 
goo<ls,  73,  288. 

Compulsion. — That  nothing  is  conjoined  to  man 
w  hich  is  of  compulsion,  293.  What  is  of  com- 
pulsion in  reformation  is  hurtful,  293. 

Conception. — Conceptions  signify  the  same  spir- 
'*ual  things  which  are  of  good  and  truth,  or 
of  love  aud  faith,  882. 


Concupiscences. — Concupiscences  flow  from  the 
love  of  self,  aud  the  love  of    the  world, 

3.16. 

Confirm. — Whatever  is  confirmed  puts  on  the 
appearance  of  truth,  anil  there  is  nothing 
which  cannot  be  confirmed,  352,  35:!. 

Conjoined. — Whatever  can  be  conjoined  to  the 
Divine  cannot  be  dissipated,  435.  Good  and 
truth  love  each  other  aud  wish  to  bt  con- 
joined, 319. 

Conjunction. — The  conjunction  of  heaven  with 
the  human  race,  291  to  302.  The  conjunction 
of  heaven  with  man  by  the  Word,  205,  208, 
254,  303  to  310,  319.  423,  424.  That  all  con- 
junction in  the  spiritual  world  is  according 
to  conversion,  255.  The  conjunction  of  hea- 
ven with  the  world  is  effected  by  correspou 
deuces,  112.  The  conjunction  of  Angels  aud 
Spirits  with  man,  246,  247,  255.  The  conjunc- 
tion of  husband  and  wife  in  one,  369.  The 
Conjunction  of  truth  and  good  makes  au  angel, 
370.  The  conjunction  of  the  understanding 
and  the  will,  423.  The  conjunction  of  good 
ami  truth  is  heaven;  that  of  evil  aud  false  is 
hell,  425. 

Connection. — Tlo*e  is  a  connection  of  all  things 
by  intermediates  with  the  First,  and  whatever 
is  not  in  that  connection  is  dissipated,  9,  302, 
303.  305. 

Consociation. — Consociations  in  heaven,  3G,  64, 
200  to  212,  479.  All  are  coiisociated  iu  hea- 
ven according  to  spiritual  affinities,  205.  It 
is  not  the  angels  who  cousociate  themselves, 
bat  the  Lord,  45.  Man  has  consociation  with 
the  angels,  aud  conjunction  with  the  Lord, 
304. 

Consonants. —  The  speech  of  the  celestial  an- 
gels is  without  hard  consonants.  241.  In  the 
inferior  heavens,  the  ideas  of  thought  from 
affection  are  expressed  by  consonants,  261. 
See  Vowels. 

Consummation. — The  consummation  of  the  age 
is  the  last  time  of  the  church,  1. 

Continue. — Continuance  of  the  first  state  of 
man  after  death.  498.  Term  of  man's  contin- 
uance in  the  world  of  spirits,  426. 

Continuous. — In  what  is  continuous  there  does 
not  appear  to  be  anything  distant,  except 
from  those  things  which  are  not  continuous, 
196. 

Conversion. — That  all  conjunction  in  the  spir- 
itual world  is  according  to  conversion,  255. 
Conversion  of  the  interiors  and  exteriors  of 
man  either  to  the  Lord  or  back  from  the 
Lord,  253,  552. 

Coppee. — That  copper  signifies  natural  good, 
115. 

Corn. — That  standing  corn  signifies  truth  in 
conception,  4S9. 

Correspondence. — Correspondence  of  all  things 
of  heaven  with  all  things  of  man.  87  to  102. 
Correspondence  of  heaven  with  all  the  things 
of  the  earth,  103  to  115.  By  correspondences 
the  natural  world  is  conjoined  to  the  spiritual 
world.  106.  That  all  things  which  correspond 
signify  also  the  same  things  in  the  Word, 
111. 

Correspondent. — All  that  which  iu  nature  ex- 
ists and  subsists  from  divine  order,  is  corre- 
spondent, 90.  107. 

CiPiMTT. — Cupidity,  or  lust,  is  love  in  its  con- 
tinuity; it  is  the  infernal  tire ;  it  springs  from 
the  love  of  self  aud  the  love  of  the  world, 
570. 


55 


T 


434 


DIR. 


INDEX. 


DOM. 


D  vrkness. — Darkness,  in  the  Word,  signifies 
falses :  and  thick  darkness,  the  falses  of  evil, 
123.  487. 

Daughter. — Daughters  signify  the  affections  of 
good,  thus  goods,  3S2. 

Dacghter-in-Law. —  Daughter  -  in  -  law  signifies 
good  associated  to  its  truth,  382. 

David. — David  represents  the  Lord  as  to  the 
Divine  Regal,  526.  By  David  in  the  prophet- 
ical parts  of  the  Word,  is  meant  the  Lord, 
216. 

Daws. — Morning  or  dawn,  in  the  time  of  spring, 
corresponds  to  the  state  of  peace  of  angels  in 
heaven,  289. 

Lay.— Day  and  year  signify  states  of  life  in  gen- 
eral, 156, 165. 

Death. — Death  is  a  passing  from  one  world  into 
another,  or  from  one  life  into  another,  445. 
493,  582.  Life  in  hell  is  not  called  life,  but 
spiritual  death,  80.  474.  In  the  Word,  death 
signifies  resurrection  and  continuation  of  life, 
445. 

Decrease. — The  decrease  of  wisdom,  according 
to  distance  from  the  midst,  is  like  the  de- 
crease of  light  verging  to  shade.  275. 

Degrees. — Degrees  are  of  two  kinds,  continuous 
and  not  continuous,  38.  Continuous  degrees, 
38,  211.  Discrete  degrees,  33,  34,  38,  211. 
There  are  three  degrees  of  the  interiors  with 
every  one.  as  well  angel  as  spirit,  and  also 
with  man,  and  that  they  are  opened  after 
death,  according  to  man's  life.  33. 

Delight. — It  is  the  highest  delight  of  the  an- 
gels to  perform  kind  offices,  to  instruct,  and 
to  introduce  into  heaven,  450. 

Delights. — Delights  of  heaven.  397,  et  infra. 
Delights  of  the  love  of  self  and  of  the  world, 
400.  et  infra.  The  delights  of  the  life  of  every 
one  are  changed  after  death  iuto  correspond- 
ing delights.  4*5  to  490.  All  delights  flow 
forth  from  love,  for  what  a  man  loves,  this  he 
Mi  as  delightful.  396. 

Determinations  With  angels  and  with  spirits, 

all  determinations  are  from  the  reigning  love 
as  an  origin,  143  to  151. 

Devil —In  MU  there  is  not  any  devil  who  was 
created  an  angel  of  light  and  cast  down;  all 
are  from  the  human  race.  311, 544.  The  hells 
or  internals,  taken  together,  are  called  the 
devil  and  Satan,  311.  By  the  devil  is  signi- 
fied that  hell  which  is  behind,  and  where  the 
worst  dwell,  who  are  called  evil  genii,  544. 
See  Satan  and  Lucifer. 

Dictation.— What  is  dictated  by  the  Lord  passes 
through  all  the  heavens  in  order,  and  termi- 
nates with  man,  259.    The  prophets  were 
filled  by  dictation,  and  not  by  influx,  254. 
Pie.— See"  Death,  415. 

D'FFi  Ri  Ni'E.— The  difference  between  the  celes- 
tial angels  and  the  spiritual  angels,  25.  Tho 
difference  between  the  good  in  which  the 
gentiles  are.  and  that  in  which  Christians 
are,  321.  Difference  between  the  Most  An- 
cient Church  and  the  Ancient  Church,  327. 
DUB  rence  between  man  anil  beasts,  296.  Dif- 
I ireiHMi  between  marriages  in  the  heavens 
ami  niarriagi«  upon  the  earth,  382. 

Dionity. — Digi.ity  is  adjoined  to  every  employ- 
ment, according  to  the  dignity  of  the  use; 
hence  an  angel  does  not  claim  dignity  to 
himself  but  ascribes  all  to  the  use,  3S9.  Tbat 
dignities  and  riches  are  net  real  blessings, 
361.    To  be  exalted  to  dignities,  564. 

Direction. — That  all  direction  iu  the  earth  is 


to  a  common  centre,  142.  That  direction  in 
heaven  differs  from  direction  in  the  world, 
142.  That  the  direction  of  the  interiors,  in 
the  other  life  is  according  to  the  love,  143, 151. 

Distance. — Distance  between  the  sun  and  the 
moon  in  heaven,  146.  Distance  between  the 
quarters  in  one  kingdom  and  in  the  other 
148.  Distance  signifies  the  difference  of  the 
state  of  life,  192.  Distances  in  the  spiritual 
world  are  from  no  other  origin  than  from  the 
difference  of  the  state  of  the  interiors,  42, 
192,  195. 197. 

DrviNE. — That  the  Divine  is  one  and  that  it  ti 
one  in  the  Lord,  2.  That  a  Divine  not  per- 
ceptible by  any  idea  is  not  capable  of  being 
received  by  faith,  3.  That  the  Divine  of  the 
Lord  makes  heaven,  7  to  12.  That  the  Divine 
of  the  Lord  in  heaven  is  love  to  him  and 
charity  toward  the  neighbor,  13  to  19.  The 
risible  Divine,  and  the  invisible  Divine,  79. 80. 
The  Divine  Celestial,  the  Divine  spiritual,  and 
the  Divine  natural,  31. 

Divine  Good. — The  heat  in  heaven  is  Divine 
good,  which  proceeds  from  the  Lord  as  a  sun, 
117,  127,  133,  139.  The  Divine  good  which 
proceeds  from  tho  Lord  makes  Divine  Order, 
107. 

Divine  Hoi  an. —  See  the  extracts  from  the 
Heavenly  Arcana,  concerning  the  Lord,  and 
concerning  his  Divine  Human,  pages  56  to  60; 
and  concerning  the  Divine  Uumau,  iu  Nos.  78 
to  86.  and  101. 

Divine  Itself. — The  soul  which  the  Lord  had 
from  the  Father,  was  of  itself  tho  Divine 
Itself,  316.  That  the  Divine  Itself  of  the 
Lord  is  far  above  the  Divine  in  heaven.  118. 

Divine  Love. — That  the  Divine  Love  shim's  as 
a  sun  in  heaven,  117,  127.  What  and  how 
great  the  Divine  Love  is,  120.  Divine  Love, 
which  is  the  Lord  as  a  sun,  is  the  esse.  In 
the  Lord  is  only  Divine  Love,  from  wlu'ch  as 
an  esse  Divine  Good  and  Divine  Truth  exist, 
139, 140.  That  the  Divine  Love  of  the  Lord 
is  love  toward  the  whole  human  race,  to  save 
it,  120. 

Divine  Order.— See  Order. 

Divine  Truth. — The  Divine  proceeding  from 
the  Lord  is  called  in  heaven  Divine  Truth.  13, 
140.  The  Diviue  Truth  is  the  light  which 
proceeds  from  the  Lord  as  a  sun.  117, 122. 127, 
128,  133,  139.  That  it  is  the  Diviue  Truth 
proceeding  from  the  Lord  wliich  has  all 
power,  137.  That  by  Divine  Truth  all  things 
were  made  and  created,  137.  Diviue  Truth  is 
the  Lord  in  heaveu,  271. 

Doctrine. — That  the  doctrine  of  the  Church 
must  be  derived  from  the  Word.  311.  That 
the  Word  without  doctrine  is  not  understood; 
and  that  true  doctrine  is  a  lamp  to  those  who 
read  the  Word,  311.  That  genuine  doctrine 
must  be  from  those  w  ho  are  in  illustration 
from  the  Lord,  311.  Heavenly  doctrine  is  in 
perfect  agreement  with  the  internal  sense  of 
the  Word.  616.  Doctrine  in  the  ancient  church 
was  the  doctrine  of  charity,  and  hence  they 
bad  faith,  481.  Doctrines  are  adapted  to  I  he 
perceptions  of  the  angels  in  each  heaven,  221, 
227.  The  essential  of  all  doctrines  is  to  ac- 
knowledge the  Diviue  Human  of  the  Lord, 
227. 

Dominion. — There  are  two  kinds  of  dominion; 
one  is  of  love  toward  the  neighlnir  and  the 
other  is  of  self-love.  564.  Tho  doiiiini.ui  of 
one  over  another,  360 


INDEX. 


FAC.  435 


Doors.— See  (?ates. 

Doves. — Doves  signify  intellectual  things  of  the 
mind,  110. 

Drunken. —  When  angels  think  of  marriage 
with  more  than  one,  they  are  alienated  from 
internal  blessedness  and  heavenly  happiness, 
and  become  as  drunken  persons,  because 
good  is  disjoined  from  its  truth  with  them, 
379. 

Dwellings. — See  Habitations. 

Ear. — By  the  ears  is  signified  obedience,  97. 
In  the  Greatest  Man,  those  who  are  in  the 
ears  are  in  hearing,  or  obedience,  96.  The 
ear  corresponds  to  perception  and  obedience, 
and  hence  signifies  them,  271. 

Earth. — The  earth  signifies  the  Church,  307. 
The  lower  earth;  its  situation,  513,  391.  Tho 
earths  in  the  universe ;  that  they  are  innu- 
merable, 417 ;  that  their  inhabitants  adore 
the  Divine  under  a  human  form,  321. 

East. — In  heaven,  it  is  called  the  east  where 
the  Lord  appears  as  a  sun,  141.  The  Lord,  in 
tho  supreme  sense,  is  the  east,  141.  The  east 
signifies  love  and  its  good  in  clear  perception, 
150.  Those  in  heaven  who  are  in  clear  per- 
ception of  the  good  of  love  dwell  in  the  east, 
14S,  149.  In  the  hells,  those  who  are  in  evils 
from  the  love  of  self  dwell  from  their  east  to 
their  west,  151. 

Edifices. — Sacred  edifices  of  the  most  ancient 
people,  223.  Sacred  edifices  in  the  celestial 
kingdom  are  not  called  temples  but  houses 
of  God,  223.    See  Temple. 

Education. — The  education  of  infants  in  hea- 
ven, 334  to  344.  Comparison  between  infant 
education  in  heaven,  and  on  earth,  344. 

Effect. — The  effect  derives  all  that  it  has  from 
its  efficient  cause,  512. 

Effiot. — In  the  other  life,  every  one  becomes 
the  effigy  of  his  own  love,  even  in  externals, 
481. 

Egypt. — Egypt  and  Egyptian  in  the  Word  sig- 
nify the  natural,  and  the  scientific  thence 
derived,  307.  With  the  Orientals,  and  in 
Egypt,  the  science  of  correspondences  flour- 
ished, 87. 

Elect. — That  they  are  the  elect  who  are  in  the 
life  of  good  and  truth,  420. 

Elevation. —  Elevation  of  the  understanding 
into  the  light  of  heaven,  130,  131.  That 
there  is  an  actual  elevation  into  tho  light  of 
heaven  when  man  is  elevated  into  intelli- 
gence, 130. 

Employment. — Concerning  the  employment  of 
angels  in  heaven.  3S7  to  394. 

End. — There  is  no  end  to  any  good  thing,  be- 
cause it  is  from  the  Infinite,  469.  False  be-, 
lief  concerning  the  end  of  the  world,  312. 

Ends. — Nothing  is  regarded  by  the  Lord,  and 
thence  by  the  angels,  but  the  ends,  which  are 
uses  with  man,  112. 

Enthusiasts. — Concerning  enthusiasts  and  en- 
thusiastic spirits,  249. 

Entrance. —  Concerning  man's  entrance  into 
eternal  life,  445  to  452. 

Equilibrium. — Concerning  the  equilibrium  be- 
tween heaven  and  hell,  589  to  596.  Equilib- 
rium is  between  two  forces,  one  of  which  acts 
and  the  other  reacts,  589.  On  equilibrium  is 
founded  the  safety  of  all  in  the  heavens  and 
on  the  earth,  594.  Equilibrium  is  in  the 
world  of  spirits,  600.  The  equilibrium  be- 
tween the  heavens  and  the  hells  is  diminished 
and  inci  cased  according  to  tho  number  of 


those  who  enter  heaven,  and  who  enter  hell, 
593. 

Errors. — Those  who  are  in  the  sense  of  the 
letter  of  tho  Word,  and  not  enlightened  by 
genuine  doctrine  come  into  many  errors,  311. 
Errors  of  the  Learned,  see  Learned. 

Esse. — The  Divine  Itself  was  the  Esse  of  the 
Lord's  life,  from  which  the  Human  afterwards 
went  forth,  44.  The  will  of  man  is  tho  very 
esse  of  his  life,  and  the  receptacle  of  the  good 
of  love,  26,  447,  474. 

Essential. — The  essential  of  order  is  Divine 
Good,  77, 523.  The  essential  of  the  Church  is 
to  acknowledge  the  Divine  of  the  Lord  and 
his  union  with  the  Father — see  extract  on 
page  57.  The  essential  of  all  doctrines  is  to 
acknowledge  the  Divine  Human  of  tho  Lord, 
227.  The  essential  of  good  and  truth  is  inno- 
cence, 281. 

Evil. — All  that  is  evil  comes  from  the  proprium 
of  man,  484.  All  evils  are  from  tho  love  of 
self  and  of  the  world;  they  are  contom.pt  of 
others,  enmities,  hatred,  roveuge,  cruelty,  359. 
The  hereditary  evil  of  man,  in  what  it  con- 
sists, 342.  Every  evil  brings  along  with  it 
punishment,  they  being  conjoined,  509.  Man 
is  the  cause  of  his  own  evil,  and  not  the 
Lord,  547.  Why,  in  tho  Word,  evil  is  attri- 
buted to  the  Lord,  when  yet  from  the  Lord  is 
nothing  but  good,  545.  That  every  evil  has 
in  it  what  is  false,  wherefore  they  who  are  in 
evil  are  also  in  the  false,  although  somo  of 
them  do  not  know  it,  551. 

Excrement. — Those  who  have  passed  their  lives 
in  mere  pleasures,  living  delicately,  indulging 
appetites,  and  loving  those  things  as  the 
highest  goud  of  life,  in  the  other  life  love  ex- 
creuientitious  things  anil  privies,  which  to 
them  are  objects  of  delight,  488. 

Existcre. — The  Human  was  made  the  existerc 
from  that  esse  of  the  Lord's  life  which  was 
the  Divine  Itself,  page  56.  That  nothing 
exists  from  itself,  but  from  what  is  prior  to 
itself,  thus  all  things  from  the  First,  which  is 
the  very  Esse  of  the  life  of  all,  9,  37, 304.  In 
man,  the  understanding  is  the  existere  pro- 
ceeding from  the  esse,  474. 

Extension. — Extension  of  thoughts  and  affec- 
tions, 49,  79,  85, 199, 201, 203,  204, 206,  240, 477. 

Extent. —  The  difference  between  extense  in 
heaven  and  extense  in  the  world,  85. 

Exteriors. —  The  exteriors  of  the  spirit  are 
those  by  which  it  accommodates  tho  body  of 
man  in  the  world,  492.  As  compared  with 
interiors,  exteriors  arc  more  remote  from  the 
Divine,  obscure  and  inordinate,  267.  See  In- 
teriors. 

Eye. — By  the  eyes  are  signified  understanding, 
because  tho  understanding  is  internal  sight, 
97, 145.  The  eyes  correspond  to  truth  from 
good,  232.  That  the  sight  of  the  eye  signifies 
the  intelligence  which  is  of  faith,  and  also 
faith,  271.  In  the  Greatest  Man,  those  who 
are  in  the  eyes  are  in  understanding,  96.  All 
the  infants  in  heaven  are  in  the  province  of 
the  eyes,  333.  To  lift  up  the  eyes  and  see, 
signifies  to  understand,  to  perceive,  and  to 
observe.  145. 

Face. — With  the  angels  the  face  makes  one  with 
the  interiors,  143, 457.  That  the  face  of  man's 
spirit  differs  very  much  from  the  face  of  his 
budy,  457.  The  face  of  man's  body  is  from 
the  parents,  but  the  face  of  the  spirit  is  from 
tho  affection,  of  which  it  is  the  image,  457. 


436  FOU. 


INDEX. 


GOO. 


The  face,  in  the  Word,  signifies  the  interiors, 
which  lire  of  the  affection  and  thought,  251, 
467.  All  who  form  one  angelic  society  are  of 
a  like  face  in  general,  but  not  in  particular, 
47.  Angelic  faces  are  the  forms  of  their  in- 
teriors, 47.  — 

Faith.— Faith  is  the  light  of  truth  which  pro- 
ceeds from  charity,  14S.  Faith  is  all  that 
which  is  of  doctrine:  it  consists  in  thinking 
justly  and  rightly.  It  becomes  charity  when 
w  hat  a  man  thinks  justly  and  rightly  he  also 
wills  and  does,  364.  Faith  separate  from 
love,  is  no  faith,  but  only  science,  which  has 
no  spiritual  life  in  it.  474.  Faith  does  not  re- 
main with  man,  if  it  be  not  from  heavenly 
love,  482.  Merely  to  believe  the  Word  is  not 
faith,  but  to  love  truth  from  heavenly  love, 
and  to  will  and  do  it  from  interior  affection. 
482.  That  what  is  incomprehensible  tails  into 
no  idea,  thus  neither  into  faith — extract  on 
page  59,  line  2. 

Falsk. — All  that  is  false  comes  from  evils  flow- 
ing from  the  love  of  6elf  and  the  love  of  the 
world,  342,  558. 

Fket.— Feet  signify  the  natural.  £»7.  In  the 
Greatest  Man  those  who  arc  in  the  feet,  are 
in  the  ultimate  good  of  heaven,  which  good 
is  called  natural-spiritual,  96. 

Fibres. — 'fhe  nervous  fibres  in  the  humau  bodv, 
212.  413. 

Fields. — Fields  signify  those  things  which  ap- 
pertain to  state,  197. 

FntE. — Fire  signifies  love  in  each  sense  ;  sacred 
and  celestial  fire  divine  love,  and  infernal 
lire  the  love  of  self  and  of  the  world,  13.  11S, 
134.   Concerning  infernal  fire,  566  to  575. 

First. — The  First  and  the  Last  signifies  all  and 
single  things,  thus  the  whole,  30(.  What  is 
nnr  connected  by  intermediates  with  the 
F'irst.  does  net  subsist,  but  is  dissipated  and 
bocomes  nothing.  37. 

Flame. — Flame  signifies  spiritual  good,  179. 
In  the  opposite  sense,  flames  correspond  to 
the  evils  of  the  love  of  self,  585. 

Flesh.— The  flesh  of  the  Lord  signifies  his  Pi- 
vine  Human,  and  the  divine  good  of  his  love, 
147. 

Flow  ers. — Flowers  signify  scientific  truths  and 
knowledges,  176,  489. 

Foot>. — Food  corresponds  to  the  affections  of 
good  and  truth,  because  these  nourish  spirit- 
ual life  as  earthly  food  nourishes  natural  life, 
111.  274.  Food,  in  a  spiritual  sense,  is  every- 
thing which  comes  forth  from  the  mouth  of 
the  Lord.  Spiritual  food  is  science,  intelli- 
gence, and  wisdom,  340. 

Forehead. — The  forehead  corresponds  to  hea- 
venly love,  and  by  forehead  in  the  Word,  that 
love  is  signified,  145,  251. 

Form. — Concerning  the  form  of  heaven,  200  to 
212.  The  form  of  everything  is  from  order, 
and  according  to  it,  201.  In  the  most  perfect 
form,  such  as  the  form  of  heaven  is,  there  is 
the  likeness  of  the  whole  in  a  part,  ami  of  a 
part  in  tin'  whole.  62, 72,  73.  The  form  of  the 
natural  man  differs  very  much  from  his  spir- 
itual form,  99.  The  human  form  is  the  form 
of  the  whole  heaven.  itf  every  society,  of  each 
angel,  and  of  everything  of  thought  which 
is  from  heavenly  love  with  the  angels,  460. 
In  the  nature  of  the  world,  all  thirJKS  which 
there  exist  according  to  order,  aro  forms  of  , 
•jses,  112.    See  Mould. 

Foundation.  —  Foundation   signifies  truth  on  I 


which  heaven,  the  Church,  ancf  doctrine  are 

founded,  1»7. 
Freedom. — All  freedom  is  of  love  and  affection, 
6ince  what  a  man  loves,  this  he  does  freely, 
45,  293.  See  concerning  Freedom,  in  the  ex- 
tracts from  the  Hmvady  Arcana,  on  page 
427,  and  in  the  body  of  this  work,  nee.  45, 
293,  59S. 

Fruits. — Fruits  signify  the  good  of  love  aud 
charity,  176,  185. 

Gabriel.— Gabriel  is  an  angelic  society,  eo 
named  from  its  function,  52. 

Gardin. — A  garden  signifies  intelligence  and 
wisdom,  111,  176,  489. 

GARMENTS. — That  garments  in  the  Word  signify 
truths,  because  these  invest  good,  129.  Gar- 
ments correspond  to  intelligence,  179,  365. 
The  garments  of  the  Lord,  when  he  was 
transfigured,  signify  divine  truth,  proceeding 
from  his  diviue  love,  129.  Bright  garments 
of  fine  linen  signify  truths  from  the  Diviue, 
179.  Concerning  the  garments  with  which 
angels  appear  clothed,  177  to  182.  The  gar- 
ments of  the  angels  do  u<»t  merely  appear  so, 
but  are  really  garments,  181. 

Gates. — Gates  signify  introduction  to  the  doc- 
trine of  the  Church,  and  by  doctrine  into  the 
Church,  187,  307.  Gates  of  heaven  and  gates 
of  hell,  428  to  430. 

Generals. — Generals  are  in  an  inferior  degree 
as  compared  with  particulars,  and  are  the 
continents  of  particulars.  267. 

Generation. — That  generations  and  nativities 
signify  the  same  spiritual  things  which  are 
of  good  and  truth,  or  of  love  and  faith  :  and 
hence  they  signify  regeneration  and  rebirth 
by  faith  and  love.  3S2. 

Genii. — Who  and  of  what  quality  are  the  infer- 
nal spirits  called  genii,  123,  151,  579. 

Gentiles. — Concerning  the  gentiles,  3.  Those 
who  are  born  out  of  the  Church  aro  called 
gentiles,  3.  The  gentiles  are  saved  alike  with 
Christians,  318.  The  gentiles  are  afraid  of 
Christians,  on  account  of  their  lives,  321.  The 
gentiles  enter  heaven  more  easily  than  Chris- 
tians at  this  day,  324,  514.  How  gentiles  are 
instructed  in  the  other  life,  321,  512,  513. 

Gestures. — Those  things  which  are  of  the  will 
set  themselves  forth  in  the  gestures  of  the 
body,  91,  244. 

Glorification  of  the  lord. — See  extracts  from 
the  Heavenly  Arcana  on  page  56,  rt  infra. 

Glory. — Glory,  in  the  Word,  signifies  Diviue 
Truth,  such  as  is  in  heaven,  and  such  us  is  in 
the  internal  sense  of  the  Word,  1. 

Gnashing  of  SKRB. — Of  the  gnashing  of  teeth, 
245,  566  to  575. 

Go. — To  go  signifies  progression  of  life,  590.  To 
go  with  the  Ixird  is  to  live  with  him,  192. 

Goat. — Goats,  male  and  female,  siguify  the  af- 
fections, 110. 

God.— God  is  man,  85.  That  God  is  man  can 
hardly  be  comprehended  by  those  who  judge 
all  things  from  the  sensual  things  of  the  ex- 
ternal man,  85.  In  the  universal  heaven  no 
other  is  acknowledged  for  the  God  of  heaven 
than  the  Lord  alone,  2.  See  Divine,  Divink 
Human,  Lord. 

Gold. — Gold  from  correspondence  signifies  ce- 
lestial good,  116,  307. 

Ooon.— All  good  is  id'  love,  23.  That  is  called 
good  which  is  of  the  will,  and  thence  of  the 
work,  26.  Celestial  good  is  the  good  of  love 
to  the  Lord,  23.    Celestial  good  is  iu  the  iu 


HE  A. 


INDEX. 


IIIL. 


437 


most  heaven,  31.  Spiritual  good  is  the  good 
of  charity  toward  tiio  neighbor,  28,  215. 
Spiritual  pood  is  in  the  middlt*  heaven,  31. 
Spiritual-natural  good  is  the  good  of  the  ulti- 
mate heaven,  31.  The  good  of  love,  51.  The 
good  of  love  corresponds  to  fire.  118.  Good 
of  love  is  spiritual  heat,  136.  The  good  of 
faith,  61.  The  good  of  faith  corresponds  to 
light,  118.  The  good  of  faith  is  in  its  essence 
truth  from  good,  118.  The  good  of  infancy 
is  not  spiritual  good,  hut  ithecomes  so  by  the 
implantation  of  truth,  277.  The  good  in  in- 
fancy is  a  medium  by  which  intelligence  is 
implanted,  277.  That  without  the  good  of 
innocence  in  infancy  man  would  beer  beast, 
•277.  That  moral  good  is  sincerity,  4S1.  That 
civil  good  is  justice,  4S1.  General  or  common 
good,  217,  392,  418.  Kvery  good  is  good  ac- 
cording to  use,  107.  All  good  has  its  delight 
from  uses,  and  according  to  uses,  and  likewise 
its  quality,  112.  Of  good  and  its  delight,  2S8. 
That  good  from  the  Lord  has  the  Lord  in- 
wardly in  itself,  but  not  good  from  the  pro- 
priitm,  9.  All  things  in  the  universe  refer 
themselves  to  good  and  truth,  9,  473.  Kvery 
good  and  truth  which  proceeds  from  the 
Lord,  and  makes  heaven,  is  in  a  human  form, 
460.  That  between  good  and  truth  there  is 
the  resemblance  of  a  marriage,  319.  To  do 
good  to  the  evil  is  to  do  evil  to  the  good,  390. 
All  who  live  in  good,  according  to  the  princi- 
ples of  their  religion,  and  acknowledge  a 
Divine,  are  accepted  of  the  Lord,  308. 

Governesses. — See  Tutoresses. 

Government. — Concerning  governments  in  hea- 
ven, 213  to  220.  That  when  the  loves  of  self 
and  of  the  world  began  to  reign,  men  were 
compelled,  for  security,  to  subject  themselves 
to  governments,  220. 

Grass. — Grasses  and  grass-plats  signify  scientific 
truths,  4S9. 

Gratis. — All  the  necessities  of  the  angels  are 
supplied  to  them  gratis  from  the  Lord,  266. 

Ground. — The  human  mind  is  as  ground,  which 
is  such  as  it  is  made  bv  cultivation,  356, 
464. 

Grove. — That  a  grove  signifies  true  scientifics 
and  their  knowledges,  111,48'.).  Celebration 
of  Holy  Worship  iu  groves  by  the  ancients, 
4S9. 

Habitation's. — The  habitations  of  the  angels, 
143,  149.  1S3  to  190,  207.  Angels,  when  they 
are  with  men.  dwell  as  it  were  in  their  affec- 
tions, 891.  Heaven  in  the  Word  is  called  the 
habitation  of  the  Lord:  He  dwells  with  the 
angels  iu  what  is  his  own,  and  not  in  their 
proprium,  S. 

[lAHns. — The  hands  signify  the  power  of  truth, 
96,  281.  In  the  Greatest  Man  those  who  are 
in  the  province  of  the  hands  are  in  the  power 
of  truth  from  good,  96. 

Happiness. — Concerning  heavenly  joy  and  hap- 
piness. 395  to  415.  All  the  happiness  of  life 
is  from  uses,  361. 

Harvest. — Harvest  signifies  a  state  of  reception 
and  of  increase  of  truth  from  good,  489. 

Head. — The  head  signifies  intelligence  and  wis- 
dom, 96.  In  the  Greatest  Man  those  who  are 
In  the  province  of  the  head  are  iu  all  good 
more  than  the  rest,  96. 

Hearing. — Use  and  delight  of  hearing,  402. 
Correspondence  of  hearing,  462. 

Heart. — The  heart  signifies  the  will  and  the 
love,  95,446.    The  heart  corresponds  to  affec- 


tion, which  is  of  love,  447.  The  heart  corres- 
ponds to  the  celestial  kingdom,  449.  When 
the  action  of  the  heart  ceases,  the  spirit  of 
man  is  resuscitated,  or  drawn  from  the  body, 
447. 

Heat. — Concerning  heat  in  h.aven,  126  to  140. 
Heat,  in  the  Word,  signifies  love,  155.  That 
the  heat  of  heaven  is  Divine  Good  or  Divine 
Love,  266.  That  heat  from  the  Lord  as  a  sun, 
is  the  affection  which  is  of  love,  and  in  its 
essence  is  love,  133.  The  heat  of  heaven  is 
Divine  Love,  and  the  heat  of  hell  is  the  lovo 
of  self,  572.  Infernal  heat  is  changed  into 
intense  cold  when  heat  from  heaven  flows  in, 
572. 

Heaven. — That  love  to  the  Lord,  and  charity 
toward  the  neighbor  make  heaven,  151. 
That  heaven  is  distinguished  into  two  king- 
doms, 20  to  2*.  That  there  are  three  heavens, 
29  to  40.  The  inmost,  or  third,  the  middle, 
or  second,  the  ultimate  or  first  heaveus,  29, 
267  ,  270,  271,  280.  Interior  and  exterior 
heavens,  22.  Superior  and  inferior  heavens, 
22.  120.  Celestial-natural  and  spiritual-natu- 
ral heavens,  31.  That  the  heavens  consist  of 
innumerable  societies,  41  to  50.  That  the 
universal  heaven  in  one  complex,  resembles 
one  man.  59  to  67.  Situation  of  the  heavens, 
66.  That  heaven  is  within  man,  and  not 
without  him,  33,  54,  319.  Of  the  form  of 
heaven,  200  to  212.  Heaven  is  arranged  by 
the  Lord,  according  to  his  divine  order,  200. 
Heaven,  as  to  form,  is  everywhere  like  to  it- 
self, 149.  Heaven  is  distinguished  into  mem- 
bers and  parts,  as  a  man.  and  they  are  also 
named  in  like  manner,  65.  Heaven  is  not 
given  of  immediate  mercy,  but  according  to 
the  life,  54.  Heaven  is  never  closed  from  full- 
ness, 71. 

Heavenly  Writing. — The  nature  of  heavenly 
writing.  In  the  Word,  are  divine  things  and 
the  arcana  of  heaven,  even  in  its  iotas,  points, 
and  tittles,  260. 

Hehkew. — The  Hebrew  language  agrees  in  some 
points  with  the  angelic  language,  237.  He- 
brew letters,  241,  260. 

He-Goat.— Signifies  the  affections,  110. 

Hell— The  love  of  self  and  the  love  of  the 
world  make  hell,  151.  In  general,  there  are 
three  hells — the  lowest,  the  middle,  and  the 
higher — respectively  opposed  to  the  inmost, 
the  middle,  and  the  ultimate  heavens,  542. 
Hell  is  distinguished  into  societies  in  like 
manner  as  heaven,  541,  542.  All  the  hells 
form  one.  592.  The  Lord  rules  the  hells,  536 
to  544.  Situation  of  the  hells.  582  to  588. 
The  Lord  casts  no  one  down  to  hell,  but  the 
spirit  casts  himself  down,  545  to  550.  They 
who  are  in  the  hells  are  not  in  fire,  571.  All 
who  are  in  the  hells  are  in  evils  and  the 
falses  thence,  originating  in  the  loves  of  self 
and  of  the  world,  551  to  565.  The  fear  of 
punishment  is  the  only  medium  to  restrain 
the  violence  and  fury  of  those  who  are  in  tlu 
hells,  543. 

Herbs. — Herbs  signify  scientific  truths.  189. 

Uerest. — Those  who  are  in  the  sense  of  the  let- 
ter, without  genuine  doctrine,  fall  into  here- 
sies, 311,  455. 

High. —  High  signifies  what  is  internal,  and 
likewise  heaven,  188,  197. 

Hioht. — llight  signifies  good  and  truth  as  to 
degrees.  198,  307. 

Hills. — Hills  signify  the  good  of  charity— the 


438  IMP. 


INDEX. 


INT. 


angels  who  are  in  this  good  dwell  on  hills, 
188. 

Hole. — A  hole  in  a  rock,  in  the  Word,  signifies 
the  obscene  and  the  false  of  faith,  488. 

Holiness. — Concerning  external  holiness,  224. 

Holt. —  The  Holy  is  divine  truth  proceeding 
from  tho  Lord,  140.  Of  those  who  have  lived 
a  holy  life  in  externals  in  the  world,  t  hat  they 
might  be  honored  before  others,  and  accounted 
saints  after  death,  635.  Every  one  is  holy 
according  to  his  interiors,  224. 

Hour. — An  hour  signifies  state  in  particular, 
165.   Compare  Arcana  Caiestia,  4334. 

Houses. — The  houses  in  the  heavens,  ISO,  184. 
Houses,  with  the  things  within  them,  signify 
those  things  with  man  which  are  of  his  mind, 
thus,  his  interiors,  and  consequently  which 
relate  to  good  and  truth,  1S6.  A  house  of 
wood  signifies  those  things  which  are  of  good, 
and  a  house  of  stone  those  things  which  are 
of  truth,  186.  The  house  of  God  signifies,  In 
the  supreme  sense,  the  Divine  Human  of  the 
Lord,  iis  to  divine  good ;  and  in  the  respective 
sense,  heaven  and  the  Church,  as  to  good  and 
truth,  187,  223.  By  the  house  of  the  wedding 
is  understood  heaven  and  the  Church,  from 
the  conjunction  of  the  Lord  with  them  by  His 
divine  truth,  ISO. 

Hum  in  Race. — That  heaven  and  hell  are  from 
the  human  race,  311  to  317.  The  human  race 
is  the  seminary  of  heaven,  417. 

Hundred  and  Forty-four.— A  hundred  and  for- 
ty-four, in  the  spiritual  sense,  are  all  truths 
and  goods  in  the  complex,  73,307. 

Hunger. — They  are  said  to  hunger  who  desire 
the  knowledges  of  good  and  truth,  420. 

Hunorv. — In  the  Word  they  are  called  hungry 
win)  are  not  in  the  knowledges  of  good  and 
truth,  anil  still  desire  them,  520. 

Husiiand.— Why  the  Lord,  in  the  Word,  is  called 
the  Husband.  180.  Husband  is  predicated  of 
the  Lord,  and  of  his  conjunction  with  heaveu 
and  the  Church,  36S.  Husband  signifies  the 
understanding  of  truth,  368. 

Idea. — There  are  innumerable  things  in  one 
idea  of  thought.  240.  The  ideas  of  thought 
are  various  forms  into  which  the  common  af- 
fection is  distributed:  for  no  thought  and 
idea  at  all  is  given  without  affection;  their 
soul  and  life  is  thence.  236.  The  natural  idea 
of  man  is  turned  into  a  spiritual  idea  with 
tho  angels,  165.  Angelic  ideas,  when  they 
flow  in  with  men,  are  turned  in  a  moment, 
and  of  themselves,  into  the  natural  ideas 
proper  to  man,  corresponding  altogether  to 
spiritual  ideas,  168.  The  ideas  of  the  internal 
man  are  spiritual,  but  man  during  his  life  in 
the  world  perceives  them  naturally,  because 
ho  then  thinks  in  the  natural,  2(3.  Man 
after  death  comes  into  his  interior  ideas, 
which  then  form  his  speech,  243. 

Ignorance. — Why  man  cannot  but  be  born  into 
mere  ignorance,  108. 

Illuminated. — To  be  illuminated  or  enlight- 
ened, is  to  be  elevated  into  the  light  of  hea- 
ven, 131.  The  light  of  heaveu  illuminates 
the  understanding  of  man.  and  hence  he  is 
rational,  130.  The  understanding  is  enlight- 
ened eo  far  as  man  receives  truth  in  good 
fn  m  the  Lord,  130. 

Immensity. — Of  the  immensity  of  heaven,  415 
to  418. 

Implanted.—  Concerning  what  is  implanted 
from  heaven,  74,  S2,  260,  602 


Industry. — All  things  produced  by  human  in- 
dustry for  use,  are  correspondences,  104. 

Infancy. — In  infancy  spirits  are  present  who 
are  iu  innocence,  295.  The  good  of  infancy 
is  not  spiritual  good,  but  it  becomes  so  by 
the  implantation  of  truth,  277.  That  what- 
soever is  imbued  in  infancy  appears  natural, 
277. 

Infants. — Infants  in  heaven,  4,  329  to  345.  Hi 
the  Word,  infants  signify  innocence,  278. 
That  infants  grow  up  in  the  heavens.  4.  In 
the  Greatest  Man,  or  heaveu,  iufauts  of  a 
spiritual  disposition  are  in  the  province  of 
the  left  eye,  and  those  of  a  celestial  disposi- 
tion in  the  province  of  the  right  eye,  333,  339. 
The  ide;is  of  infants  when  they  see  objects, 
the  same  as  in  heaven,  33s.  Temptations  of 
infants,  343.  Infants  in  heaven  do  not  ad- 
vance in  age  beyond  early  manhood,  and  stop 
there  to  eternity.  340.  Character  of  infants 
on  earth,  277.  All  who  die  infants  are  accepted 
of  the  Ix)rd,  wheresoever  they  are  born,  308. 

Infinite. — No  ratio  is  given  between  the  infi- 
nite and  tho  finite,  273. 

Influx. — See  page  428,  extracts  from  the  Hea- 
venly Arcana,  concerning  Influx  :  and  in  the 
body  of  this  work.  Nos.  26.  37,  110,  112,  135, 
143,' 207,  208,  209,  277,  282,  296,  297  ,  298,  304, 
319,  435,  455,  549.  567. 

Inmost. — Man.  otherwise  than  animals,  has  an 
inmost,  by  which  he  can  bo  elevated  by  the 

-  Lord  to  Himself ;  hence  alsoit  is  that  he  lives 
to  eternity,  39,  435. 

Innocence. — Innocence  is  tho  receptacle  of  the 
truth  of  faith,  and  of  the  good  of  love,  330. 
The  state  of  innocence  of  the  angels  in  hea- 
ven, 276  to  2S3.  Innocence  is  tho  very  esse 
of  good,  2S2.  Innocence  of  infants,  277.  The 
innocence  of  infants  is  the  plane  of  all  the 
affections  of  good  and  truth,  341.  The  inno- 
cence of  infants  is  not  true  innocence,  but 
true  innocence  dwells  in  wisdom,  277.  Gen- 
uine innocence  is  wisdom,  341. 

Insitum. — With  every  man  who  is  in  conjunc- 
tion with  heaven,  there  is  an  innate  [insitum] 
idea  concerning  his  life  after  death,  602. 

Inspiration. — In  what  manner  the  Lord  spoke 
with  the  prophets,  through  whom  was  the 
Word,  254. 

Instruction. — Of  tho  state  of  instruction  of 
those  who  come  into  heaven,  512  to  520. 

IntelLIOence. — Since  the  light  of  heaven  is  di- 
vine truth,  therefore  also  that  light  is  divine 
wisdom  and  intelligence,  131.  Heavenly  in- 
telligence is  interior  intelligence,  arising  from 
the  love  of  truth  for  the  sake  of  truth,  347. 
Intelligence  consists  in  receiving  good  and 
truth  Son  the  Lord,  80.  What  true  intelli 
gence  is,  351.  What  spurious  intelligence  is, 
352.  What  is  false  intelligence?  353.  Intel- 
ligence and  wisdom  make  man, 80.  Seo  Wis- 
dom. 

Intelligent.— Who  those  are  who  aro  meant 
by  the  intelligent,  347,  348,  366. 

Intention. — The  intention  of  man,  from  which 
his  internal  sight  or  thought  is  determined, 
is  his  will,  632. 

Interior.— The  interiors  of  the  spirit  aro  'hose 
which  are  of  its  own  proper  will,  and  thence 
thought,  492.  Interior  things  How  in  with 
successive  order  into  external  things,  even 
into  the  extreme  or  ultimate,  ami  that  there 
also  they  exist  and  subsist, 304,  475.  Interior 
things  exist  and  subsist  iu  what  is  ultimate 


yus. 


INDEX. 


LIF. 


439 


ill  simultaneous  order;  hence  all  interior 
things  are  held  together  in  connection  from 
the  First  by  the  Last,  301,  475.  Such  as  a 
man  is  as  to  his  interiors,  such  ho  remains  to 
eternity,  501.  See,  besides,  Nos.  30,  33,  38, 
143,  173,  207,  313,  351,  444,  4S1. 

Iota. — Why,  in  the  Word,  there  are  divine 
things  and  the  arcana  of  heaven,  even  in  its 
iotas,  points,  and  tittles,  200. 

Iron. — Iron  signifies  truth  in  the  ultimate  of 
order,  115. 

Isaac. — In  the  Word,  Abraham,  Isaac,  and 
Jacob  represent  the  Lord  as  to  the  Divine  It- 
felf  and  the  Divine  Human,  526. 

Israel. — Israel  signifies  the  spiritual, 307.  The 
Btone  of  Israel  signifies  the  Lord  as  to  the 
Divine  Human,  534. 

JACOB. — In  the  Word,  by  Abraham,  Isaac,  and 
Jacob  are  meant  the  Lord  as  to  the  Diviue  It- 
self and  the  Divine  Human,  526. 

James. — The  Apostle  James  represented  the 
Lord  as  to  charity,  526. 

Jehovah.— The  Lord  was  the  God  of  the  Most 
Ancient  Church,  and  likewise  of  the  Ancient 
Church,  and  was  called  Jehovah,  327. 

Jerusvlem. — Jerusalem  is  the  Church  of  the 
Lord,  73.  Jerusalem  signifies  the  Church  in 
which  is  genuine  doctrine,  180, 187. 

Jerusalem,  The  New.— The  New  Jerusalem 
signifies  the  church  which  is  hereafter  to  be 
established,  187.  lly  the  New  Jerusalem  is 
signified  the  New  Church,  197.  By  the  New 
Jerusalem  descending  from  God  out  of  hea- 
ven is  understood  the  heavenly  doctrine  re- 
vealed by  the  Lord,  307. 

Jesus. — From  the  celestial  Divine  the  Lord  in 
the  world  was  called  Jesus,  and  from  the 
spiritual  Divine,  Christ,  24. 

John. — Tho  Apostle  John  represented  the  Lord 
as  to  the  works  of  charity,  526. 

Journey. — In  the  Word,  to  journey  signifies  to 
live,  and  likewise  the  progression  of  life,  192, 
590.  To  go  with  the  Lord  is  to  receive  spirit- 
ual life  and  live  with  him,  192,  590. 

Joy. — Concerning  heavenly  joy,  395  to  415. 
When  any  one  receives  the  inmost  of  his  own 
joy,  he  is  in  his  own  heavenly  joy,  and  he 
cannot  endure  what  is  yet  more  interior,  and 
it  becomes  painful  to  him,  410.  The  joy  of 
bodily  pleasures,  compared  with  the  joys  of 
heaven,  is  like  coarse  and  offensive  grime 
compared  with  the  pure  and  sweetest  aura, 
413.  Impure  pleasures  and  joys  correspond 
to  filth.  363. 

Judge.— The  judge  who  punishes  the  evil  that 
they  may  be  amended,  and  to  prevent  the 
good  being  contaminated  and  injured  by 
them,  loves  his  neighbor,  390. 

Judged. — To  be  judged  according  to  deeds  and 
works,  is  to  be  judged  according  to  the  inte- 
riors, 358 ;  or,  according  to  all  things  of  the 
love  and  faith,  or  of  man's  will  and  thought, 
because  these  are  the  interior  things  con- 
tained in  the  deeds  and  works,  475. 

Judgment. — In  the  Word,  judgment  is  predi- 
cated of  truth,  64,  215,  348.  Great  judgments 
denote  the  laws  of  divine  order,  thus  divine 
truths,  215.  By  judgment  is  signified  spirit- 
ual good,  which  in  its  essence  is  truth,  216. 

Judgment,  The  Last. — Erroneous  belief  respect- 
ing the  Judgment,  1,  312. 

Just. — What  is  from  the  good  of  love  to  the 
Lord  is  called  just,  214.  Those  who  are  in 
tnf  inmost  heaven  are  called  just,  because 


they  attribute  nothing  of  justice  to  them' 
selves,  but  all  to  the  Lord,  34S. 

Justice. — In  the  Word,  justice  is  predicated  of 
good,  64,  215,  348.  By  justice  is  signified 
celestial  good,  216.  To  do  justice  and  judg- 
ment is  to  do  good  and  truth,  216,  348.  The 
merit  and  justice  of  the  Lord  is  the  good 
which  is  from  the  Lord,  and  which  rules  in 
heaven,  34S. 

Justified. — A  justified  person  is  one  to  whom 
the  merit  aud  justice  of  the  Lord  is  ascribed, 
348. 

Keys. — The  keys  given  to  Peter  signify  power 
from  the  Lord,  232. 

Kidneys. — In  the  Greatest  Man,  those  wiin  are 
in  the  kidneys  are  in  truth  which  examines, 
separates,  and  corrects,  96.  By  kidneys  is 
signified  the  examination  of  truth,  97. 

King. — Kings,  in  the  Word,  represent  the  Lord 
as  to  divine  truth,  226.  A  king  signifies 
those  who  are  in  divine  truth,  226. 

Kingdom.— Heaven  is  distinguished  into  two 
kingdoms,  20  to  28.  Celestial  kingdom  and 
spiritual  kingdom,  21.  The  celestial  kingdom 
in  general  corresponds  to  the  heart  and  to  all 
things  of  the  heart  in  the  whole  body,  and  the 
spiritual  kingdom  to  the  lung6  and  all  things 
which  thence  depend,  95.  Concerning  these 
two  kingdoms,  see  Nos.  133, 146, 148,  iss,  213  to 
215,  217,  223,  225, 241.  The  priestly  kingdom 
anil  the  regal  kingdom,  24.  The  kingdom 
of  the  Lord  is  a  kingdom  of  uses,  219,  301, 
387. 

Knowledges. — Viewed  in  themselves,  know- 
ledges are  out  of  heaven,  but  life  procured 
by  knowledges  is  within  heaven,  518. 

Lambs. — Sheep  and  lambs  correspond  to  the 
affections  of  the  spiritual  mind,  110.  A  lamb, 
in  the  WTord,  signifies  innocence  and  its  good, 
282. 

Language. — All  in  the  universal  heaven  have 
one  language,  and  they  all  understand  each 
other,  236.  The  difference  between  angelic 
language  and  human  languages,  237,  261. 
Spirits  and  angels  speak  from  the  interior 
memory,  and  hence  they  have  a  universal 
language;  the  languages  in  the  world  being 
of  the  exterior  memory,  463.  The  first  lan- 
guage of  men  on  our  earth  agreed  with  the 
angelic  language,  because  they  had  it  from 
heaven ;  the  Hebrew  language  agrees  with  it 
in  some  points,  237. 

Last. — The  First  and  the  Last  signify  all  and 
single  things,  thus  the  whole,  304. 

Laurel — Laurels  correspond  to  the  affection 
of  truth  and  to  its  uses,  520. 

Laws. — The  laws  of  order  are  divine  truths,  57, 
202.  The  laws  of  spiritual  life,  the  laws  of 
civil  life,  and  the  laws  of  moral  life,  are  de- 
livered in  the  ten  precepts  of  the  Decalogue, 
531. 

Learned. — Concerning  the  learned,  their  errors 
and  false  teachings,  74,  267,  312,  313,  346, 353, 
354, 456, 464.  The  false  belief  of  the  learned, 
74,  183,  312,  518. 

Learning. — The  change  in  the  learning  of  the 
world,  which  has  not  received  into  itself  light 
from  heaveu  by  the  acknowledgment  of  the 
Divine,  354,  355. 

Left. — Those  things  whicli  are  on  the  left  cor- 
respond to  truth  from  good,  118. 

Length. — Length  signifies  a  state  of  good,  197. 

Letters. — Form  of  the  Hebrew  letters,  260, 241. 

Life. — There  is  only  one  singh  life  from  which 


44° 


LOR. 


1XDEX. 


MAN. 


all  live,  both  in  heaven  and  in  Ihe  world. 
This  life  is  from  the  Lord  alone.  It  flows  in 
with  angels,  spirits,  and  men.  in  a  wonderful 
manner,  203.  There  is  only  one  fountain  of 
lite,  and  the  life  of  man  is  a  stream  thence, 9. 
The  life  of  every  one  is  such  as  his  love  is.  14. 
The  life  which  flows  in  from  the  Lord  is  varied 
according  to  the  state  of  man  and  according 
to  reception,  297.  The  life  of  the  will  is  the 
principal  life  of  man,  and  the  life  of  the  un- 
derstanding proceeds  thence.  26,  01,  474.  All 
of  man's  life  consists  in  this,  that  he  can 
think  and  he  affected,  can  understand  and 
will,  203,  51 2.  The  life  of  good  is  of  the  will, 
and  the  life  of  truth  of  the  understanding, 
231.  Life  is  threefold — spiritual  life,  mora] 
life,  and  civil  life:  and  these  lives  are  distinct 
from  euch  other,  529,  530,  531.  To  the  intent 
that  man  may  receive  the  life  of  heaven,  it  is 
necessary  that  he  live  in  the  world,  and  en- 
gage in  its  business  and  employments,  and  he 
then  hv  moral  and  civil  life  receives  spiritual 
life,  688. 

LlOHT. — Concerning  light  in  heaven.  126  to  140. 
The  light  of  heaven  in  its  essence  is  divine 
truth  or  divine  wisdom, 266,  All  light  in  the 
heavens  is  from  the  l-ord  as  a  sun,  127.  The 
divine  truth  proceeding  from  the  Lord  appears 
in  heaven  as  light.  And  presents  all  the  light 
of  heaven.  127.  The  light  of  heaven  enlight- 
ens at  the  same  time  the  internal  sight  of  the 
angels,  which  is  of  their  minds,  and  their  exter- 
nal night,  w  Inch  is  of  the  eyes,  260.  The  light 
Of  the  world  i»  lor  the  external  man.  the  light 
of  heaven  for  the  internal  man,  347.  The 
light  of  heaven  flowg-in  into  natural  hnman, 
and  the  natural  man  is  so  far  wise  as  he  re- 
ceives the  light  of  heaven.  347.  Light  signi- 
fies truth  proceeding  from  the  good  of  love, 
13.  The  good  of  faith  corresponds  to  light, 
113.  Light  signifies  the  truth  of  faith,  118. 
Light  signifies  truth  from  good,  123,179. 

Like. — Like  MM  like,  because  from  like,  76 

Um, — Fine  linen  signifies  truth  from  a  celes- 
tial origin,  365. 

Liver. — Those  in  the  Greatest  Man  who  are  in 
the  liver,  are  in  the  purification  of  good  and 
truth.  96. 

Loins. — The  loins,  in  the  Word,  signify  conjngial 
love.  97.  In  the  Greatest  Man,  those  who  are 
in  the  province  of  the  loins  are  in  coujugial 
love,  96. 

Lo.vo. — In  the  Word,  long  signifies  good,  197, 
307. 

Lord. — The  Lord  is  the  Qod  of  Heaven.  2  to  6. 
He  is  the  Sun  of  Heaven.  118.  The  Lord 
alone  is  man,  and  every  one  is  so  far  a  man 
as  he  receives  Him, 00.  The  lAird  in  person 
is  constantly  surrounded  by  the  sun:  hence 
in  heaven  he  is  not  than  in  person,  but  in 
presence  by  aspect,  121.  The  Lord,  M  a  sun, 
appeai-s  to  every  one  according  to  the  quality 
* f  his  state,  159.  The  Lord  alone  rose  again 
as  to  the  body,  316.  Concerning  the  Lord 
ami  His  Divine  Humanity,  see  the  collection 
of  extracts  from  the  llttivnly  Arcana,  on 
pages  56.  t-t  infra.  To  love  the  Lord  is  to 
love  what  is  good  ami  true,  04,  4M.  To  be 
in  the  Lord,  or  in  the  body  of  the  L<>nl.  is  (•• 
be  in  the  good  of  his  love,  81.  Those  who 
are  in  heaven  are  said  to  be  in  the  Lord,  s. 
What  is  from  the  Lord  is  the  Ixnd  Himself, 
12.  The  l/vrd  is  mercy  itself,  love  itself,  and 
good  itself,  524. 


Love.— That  love  b  the  fire  of  life,  14.  That 
love  is  the  esse  of  the  life  of  man,  447.  That 
love  is  spiritual  conjunction,  14.  272.  That 
innumerable  things  are  in  love,  and  that  love 
receives  to  itself  all  things  which  are  in  agree- 
ment, IS.  Celestial  love  is  the  love  in  which 
those  are  who  are  in  the  celestial  kingdom, 
23,  268,  481,  557.  Spiritual  love  is  the  love  in 
which  those  are  who  arc  in  the  spiritual 
kingdom.  23.  390,  558,  565.  Celestial  love  ia 
love  to  the  Lord,  15.  23,  272.  Spiritual  love 
is  Charity  toward  the  neighbor,  15,  23.  2*2, 
Conjngial  love,  281,  367  to  386.  Love  of  self, 
122,  151,  272, 2*3,  342.  359,  400.  554  to  550,  559. 
lAJve  of  the  world,  123.  151,  342,  359,  400,554, 
555, 565.  Ileiguiug  love,  58, 143,  236,  249,  352, 
477.  479.  All  the  delights  that  man  has  are 
of  his  reigning  love,  or  that  which  he  loves 
above  all  things,  486. 

Love,  To. — To  love  is  to  will  and  to  do,  350.  T.- 
love  and  not  to  do  good  when  one  is  able, 
is  not  to  love,  but  only  to  think  that  one 
loves,  475.  To  love  the  Lord  and  the  neigle 
bor  is  to  live  according  to  the  Lords  precepts, 
IS. 

Loves. — Loves  are  interior  and  exterior.  477. 
Loves  are  communicative  of  their  delights, 
399.  Loves  are  destructive  of  delights  with 
others,  399.  Celestial  and  corporeal  loves, 
48L 

Lucifer. — By  Lucifer  are  meant  those  who  are 
of  ISahel  or  Babylon,  being  those  who  extend 
their  dominions  even  into  heaven.  544. 

LlMEN. — Natural  light  [lumen]  is  the  light  of 
the  world,  which  is  for  the  external  man.  130 
347,  868, 

Lungs. —  In  the  Word,  the  respiration  of  the 
hums  signifies  understanding,  and  the  truth 
of  faith,  '.'5.  140.  The  respiration  of  the  lung* 
Correspond!  to  thought,  446,  The  lungs  cor- 
respond to  the  spiritual  kingdom,  449.  See 

Hun. 

Lust. — Lust  is  love  in  continuity;  it  is  infernal 

fire,  570. 

M  ilice. — Of  the  malice  of  infernal  spirits,  570 

to  581. 

Max. — That  man  is  man  from  will,  and  thence 
from  understanding,  20,  01:  and  from  this 
that  he  can  understand  truth  and  will  good, 
60.  That  so  far  as  man  lives  according  to 
order,  so  far  he  becomes  a  man,  202.  That 
the  will  of  man  is  the  esse  of  his  life,  and  the 
understanding  the  existere  of  life  thence,  61. 
Into  man  when  he  was  created,  all  things  of 
divine  order  were  collated,  so  that  he  waa 
made  divine  order  in  form,  and  thence  a 
heaven  in  its  least  effigy,  30.  57,  202,  454. 
The  internal  man  was  formed  to  the  image  of 
heaven,  and  his  external  to  the  image  of  the 
w  orld,  30.  57.  313.  That  man  is  bnra  into  evil 
ami  the  false,  thus  into  what  is  contrary  to 
divine  order,  and  that  hence  he  is  born  into 
mere  Ignorance;  and,  therefore,  that  it  is 
necessary  that  he  be  born  anew,  that  is.be 
regenerated,  202.  583.  That  every  man  is  a 
spirit  as  to  his  interiors,  432  to  444.  Man, 
viewed  in  himself,  is  a  spirit,  and  the  cortio- 
real,  added  to  him  for  the  Nike  of  functions 
in  Ihe  natural  and  material  world,  is  not  the 
man.  but  an  instrument  for  the  use  of  his 
spirit.  435.  \\  ith  every  man  there  are  angelt 
am)  spirits,  and  that  by  Ihem  man  has  com- 
munication with  the  spiritual  world,  292. 
That  man,  without  spirits  attending  him 


MBA. 


INDEX. 


MO  It. 


cannot  live,  202.  Thai  man  does  not  appear 
to  spirits,  as  neither  <lo  spirits  uppear  to  man, 
292.  That  spirits  can  sot-  nothing  which  is  in 
onr  solar  world  appertaining  to  tnati.  except 
with  him  with  whom  they  speak,  'I'M.  Such 
spirits  are  adjoined  to  man  as  he  himself  is 
as  to  affection,  or  as  to  love,  "295.  Man  is  of 
such  quality  as  are  the  uses  with  hi  in,  112. 
All  things  of  the  man  and  of  his  spirit  at  e  in 
his  deeds  or  works.  475.  Man  after  death  is 
in  a  perfect  human  form,  453  to -160.  In  dy- 
ing, man  leaves  nothing  except  his  earthly 
body.  461  to  469.  When  man  passes  from 
one  life  to  another,  it  is  as  if  lie  passed  from 
one  place  to  another,  461.  That  man  after 
death  is  man  absolutely,  456.  Man  is,  after 
death,  as  his  life  was  in  the  world,  470  to 
4S4.  Man.  after  death,  is  his  own  love,  or  his 
own  will,  479.  Man,  after  death,  remains  to 
eternity  such  as  he  is  as  to  his  will  or  reigning 
love,  and  can  no  longer  he  reformed  hy  in- 
struction,  as  ill  the  world.  480.  The  man 
who  has  celestial  and  spiritual  love  conies  into 
heaven,  and  he  who  has  corporeal  and  worldly 
love,  Without  celestial  and  spiritual,  into  hell, 
481.  Faith  does  not  remain  with  mall  if  it 
he  not  from  heavenly  love.  4S2.  Love  in  act 
is  what  remains,  thus  the  life  of  man  re- 
mains. 483.  Man  is,  as  to  hie  spirit,  in  society 
with  spirits,  and  comes  into  the  same  society 
after  death;  hut  he  does  not  appear  in  that 
society  as  a  spirit  while  he  lives  in  the  world, 
unless  it  is  as  one  of  those  who  think  ab- 
stractedly from  the  body.  43*.  Man  is  in 
freedom  through  the  equilibrium  between 
heaven  and  hell,  597  to  600.  If  man  belieyed 
that  all  good  is  from  the  Lord,  and  all  evil 
from  hell,  he  would  not  make  the  good  with 
him  meritorious,  neither  would  evil  he  im- 
puted to  him,  302.  In  the  Word,  man  signi- 
fies the  understanding  of  truth,  or  one  that  is 
intelligent.  36*. 

Man. —  Tun  Greatest  Man.  —  Heaven,  in  the 
whole  complex,  appears  in  form  as  a  man, 
and  hence  is  called  the  Greatest  [or  Grand] 
Man,  69,  91,  96,  217, 838.  The  angels  know 
that  all  the  heavens,  together  with  their  soci- 
eties, resemble  one  man;  therefore  also  they 
call  heaven  The  Greatest  and  TnE  Divine 
Man,  50,  94,  90,  217,  333. 

Mix-Spirit. — Concerning  man-spirits,  422,456, 
401.  Difference  between  the  man-spirit  and 
the  spirit,  552, 

MARRIAGE. — By  marriage,  in  the  Word,  is  un- 
derstood the  marriage  of  good  and  truth, 
such  as  is  in  heaven,  and  such  as  will  be  in 
the  Church,  281.  Concerning  marriages  in 
heaven,  366  to  386.  How  marriages  are  joined 
in  the  heavens,  3S3.  Infernal  marriage  is 
the  conjunction  of  tile  false  with  the  evil, 
377. 

MvsTER. — In  heaven,  the  master  loves  the  ser- 
vant, and  the  servant  loves  the  master,  219. 
Infants  are  instructed  by  masters.  334. 

U  vterial. — That  which  is  material,  which  Is 
proper  to  the  body,  is  added,  and  almost  as 
it  were  adjoined  to  the  spirit,  in  order  that 
the  spirit  of  man  may  he  able  to  live  and  per- 
form uses  in  the  natural  world,  all  things  of 
whi.'k  are  material  and  in  themselves  void  of 
life,  432,  60.  What  is  material  sees  only 
what  is  material,  but  what  is  spiritual  sees 
what  is  spiritual,  453. 

Means.— No  one  can  be  saved  but  by  divine 


means;  these  are  called  divine  truths;  they 
teach  in  what,  manner  man  ought,  to  live  tha. 
he  may  be  saved,  522. 

Measure. — Measure  signifies  the  quality  of  a 
thing  as  to  truth  and  good,  73,  307,  349. 

Melancholy. — Whence  man  has  the  interior 
sadness  which  is  called  melancholy.  299. 

Memorv. — Man  carries  along  with  him  into  the 
other  world  all  his  memory,  462.  Man  has 
two  memories, — an  exterior  or  natural,  and 
an  interior  or  spiritual  memory:  the  things 
in  the  exterior  memory  are  in  the  light  of 
the  World,  but  the  things  contained  in  the 
interior  are  ju  the  light  of  heaven.  All  and 
each  of  the  things  which  a  man  has  thought, 
spoken,  and  done,  and  which  he  has  seen  and 
heard,  are  inscribed  on  the  interior  memory, 
which  memory  is  the  book  of  his  life.  Those 
things  which  have  acquired  habit,  and  have 
been  made  things  of  the  life,  and  are  thereby 
obliterated  in  the  exterior  memory,  are  in 
the  interior  memory,  463.  The  external  or 
natural  memory  is  in  man  after  death,  but 
quiescent,  and  those  things  only  come  into 
use  which  man  has  in  the  world  imbibed  by 
means  of  material  things,  and  has  made 
rational,  461.  Consult  Nos.  461,  406,  467, 
469. 

Mercy. — That  no  one  comes  into  heaven  from 
immediate  mercy,  521  to  527.  Heaven  is  not 
given  of  immediate  mercy,  but  according  to 
the  life;  and  the  all  of  life  by  which  man  ia 
led  of  the  Lord  to  heaven  is  from  mercy,  and 
this  is  meant  by  mercy.  54,  420.  If  heaven 
were  given  from  immediate  mercy,  it  would 
be  given  to  all,  54,  524.  That  Immediate 
mercy  is  not  given,  but  mediate;  that  is.  to 
those  who  live  according  to  the  command- 
ments of  the  Lord,  whom  from  mercy  He 
leads  continually  in  the  world,  and  afterward 
to  eternity,  304,  420,  4S0.  It  is  impossible  for 
a  man  who  lives  in  evil  to  be  saved  by  mercy 
alone,  because  this  is  contrary  to  divine  order, 
523.  Divine  mercy  is  pure  mercy  toward 
the  whole  human  race  to  save  it;  it  is  con- 
tinual with  every  man,  and  in  no  case  recedes 
from  any  one,  so  that  every  one  is  saved  who 
can  be  saved,  522. 

Merit. — The  merit  and  justice  of  the  Lord  is 
the  good  which  rules  in  heaven,  348. 

Metempsychosis. — The  origin  of  the  doctrine  of 
metempsychosis.  256. 

Michael. — Michael  is  an  angelic  society  so 
named  from  its  function,  52. 

Microcosm. — The  internal  man  was  formed  to 
the  image  of  heaven,  and  the  external  mall 
to  the  image  of  the  world,  and  on  this  ac- 
count man  was  called  hy  the  ancients  a  mi- 
crocosm. 30,  57. 

MlD-DAT, — Mid-day  signifies  wisdom  in  its  light, 
155. 

Mind. — Mind  consists  of  two  parts,  one  of  w  hich 
is  called  the  understanding,  tho  other  the 
will,  367.  Mind  is  understanding  and  will, 
and  thence  thought  and  affection,  277. 

Mineral. — Mineral  kingdom,  104. 

MONTH. — Month  signifies  an  entire  state ,  165, 
compared  with  Arcana  Ca-lesliti,  8814. 

Moon. — The  moon,  in  the  Word,  signifies  the 
Lord  as  to  faith,  and  hence  faith  in  the  Lord, 
1,  119. 

Mornino. — Morning  signifies  the  beginning  of  a 
new  state,  and  a  state  of  love,  155,  156,  289. 
Morning  signifies  the  first  and  highest  degree 


56 


T* 


442 


NET. 


IXDEX. 


OPE. 


of  love,  155.  Morning:  or  dawn  in  spring-time 
corresponds  to  the  state  of  peace  of  angels  in 
heaven,  289. 

Most  Ancient  Church. — The  first  Church  in 
this  earth,  described  in  the  first  chapters  of 
Genesis,  and  which  above  all  others  was  ce- 
lestial, 327. 

Must  Ancient. — See  Ancient. 

Mother. — Mother  signifies  the  Church  as  to 
truth,  thus  also  the  truth  of  the  Church,  382. 

Motions. — Motions  signify  analogous  things 
appertaining  to  state,  197. 

Mountains. — Mountains  signify  celestial  love, 
18S. 

Mouth.  —  Those  who  are  in  the  month  and 

tongue,  in  the  Greatest  Man  which  is  Heaven. 

are  in  discoursing  from  understanding  and 

perception,  96. 
Music.    Whence  it  is  that  the  art  of  music  is 

able  to  express  various  kinds  of  affection*, 

241. 

Nakedness. — In  the  heavens,  innocence  corres- 
ponds to  nakedness;  to  the  innocent  ami  the 
chaste,  nakedness  is  no  shame,  because  with- 
out offence,  17'J,  341.  The  angels  in  the  in- 
most heaven  are  naked.  178,  341.  Nakedness 
is  of  innocence,  2S0.  Spirits  have  a  custom 
of  testifying  innocence  by  taking  off  their 
clothes  and  presenting  themselves  naked, 
280. 

Namh. — The  societies  of  heaven,  and  the  angels, 
have  not  any  name,  but  are  distinguished  by 
the  quality  of  their  good,  and  by  an  idea  con- 
cerning it,  52. 

Nations. — Concerning  the  nations  or  people  out 
of  the  Church  in  heaven,  318  to  328. 

Nativity. — Infants  in  heaven  believe  they  were 
bom  in  heaven,  and  do  not  know  of  any  other 
than  spiritual  nativity,  which  is  effected  by 
the  knowledges  of  good  and  truth,  from  which 
man  is  man,  345.  Signification  of  nativity  or 
birth.  382. 

Natural. — The  natural  is  the  ultimate,  from 
which  spiritual  and  celestial  things,  which 
are  interior,  close,  and  on  which  they  subsist, 
its  a  house  upon  its  foundation,  305.  Those 
things  which  exist  from  the  Inn  of  the  world 
are  called  uatural,  172.  The  spiritual  see 
those  things  which  are  of  spiritual  origin, 
and  the  natural  those  things  which  are  from 
a  natural  origin,  582.  Nothing  natural  is 
given  to  which  something  spiritual  does  not 
correspond,  487. 

Nature. — Universal  nature  is  a  theatre  repre- 
sentative of  the  Lord's  kingdom.  106.  Nature 
was  cinly  created  that  it  might  invest  what  is 
spiritual,  and  set  it  forth  corresponding  in  the 
ultimate  of  order,  102.  Spaces  and  times  are 
proper  to  nature,  266. 

Needle.  The  eye  of  a  needle  signifies  spiritual 
truth,  365. 

Neioiidor. — In  the  supreme  Rense,  the  Lord  is 
the  neighbor;  all  good  which  is  from  tin*  Lord 
is  the  neighbor,  and  to  will  and  to  do  that 
good  is  to  love  the  neighbor,  64.  Every  man 
anil  society,  also  the  country  and  the  Church, 
and  in  the  universal  sense,  the  kingdom  of 
the  Lord  are  the  neighbor,  and  to  do  them 
good  from  the  love  of  good  according  to  the 
quality  of  their  state  is  to  love  the  neighbor; 
thus  their  good,  which  is  to  be  consulted,  is 
the  neighbor,  481.  To  love  the  neighbor  is 
uot  to  love  the  person,  but  to  love  that  which 
appertains  to  him;  they  who  love  the  person, 


and  not  what  appertains  to  the  man,  and 
which  constitutes  him,  love  equally  an  evil 
man  and  a  good  man,  and  do  good  alike  to 
the  evil  and  the  good,  when  yet  to  do  good  to 
the  evil  is  to  do  evil  to  the  good,  which  is  not 
to  love  the  neighbor,  390.  See  also  15, 16, 217, 
225.  406,  558. 

New  Birth.— See  Regeneration. 

Night. — Night  signifies  a  state  of  no  love  and 
faith.  155,  156;  also  the  total  privation  of  all 
love  and  wisdom,  155. 

North.  The  north  signifies  wisdom  and  intel- 
gence  in  obscure  light;  a  state  of  light,  or  of 
wisdom  and  intelligence  in  obscurity,  150. 
In  heaven,  those  dwell  in  the  north  who  are 
in  obscure  light  of  wisdom,  148, 149.  In  hell, 
those  who  are  in  the  falses  of  evil,  dwell  from 
their  south  to  their  north,  151. 

Nostrils. — The  nostrils,  in  the  Word,  signify 
perception,  97.  In  the  Greatest  Man,  those 
who  are  in  the  nostrils  are  in  perception,  96. 

Nourishment. — Intelligence  and  wisdom  are 
essential  spiritual  nourishment;  food  in  a 
spiritual  sense  is  everything  which  comes 
forth  from  the  mouth  of  the  Lord,  340. 

Number. — All  numbers,  in  the  Word,  signify 
things;  numbers  multiplied  signify  similar 
things,  with  the  simple  numbers  from  which 
they  result  by  multiplication,  263.  Writings 
from  heaven  of  mere  numbers  written  in  or- 
der and  in  a  series,  involve  arcana  some  of 
which  cannot  bo  comprehended  by  thought, 
nor  expressed  by  words,  263. 

Obsissions. — External  obsessions,  or  those  of 
the  body,  are  uot  given  at  this  day  as  for- 
merly :  but  internal  obsessions,  which  are  of 
the  mind,  are  given  more  than  formerly,  257. 
Of  the  interior  obsession  of  man,  257. 

Occiput. — In  heaven  it  is  never  permitted  to  any 
one  to  stand  behind  another,  and  look  at  tho 
back  of  his  head,  144.  The  influx  of  tho 
celestial  angel*  is  into  the  occiput,  for  that 
region  corresponds  to  wisdom,  251.  Evil  genii, 
with  man,  are  seated  beneath  the  hinder  part 
of  tho  head,  579. 

Odor. — Odor,  in  the  Word,  signifies  the  percep- 
tivity of  what  is  agreeable  or  disagreeable, 
according  to  the  quality  of  the  love  and  the 
faith  of  which  it  is  predicated,  287.  An 
odor  of  rest,  when  applied  to  Jehovah,  is  the 
perceptivity  of  peace,  287.  The  odor  arisiug 
[Tom  the  wont  hells  rs  as  it  were  cadaverous, 
134. 

Old  Age. — With  those  men  of  old  age  who  can 
be  reformed  and  regenerated,  spirits  are  pres- 
ent who  are  iu  wisdom  and  innocence,  295. 
These  who  die  old.  after  a  life  of  faith  in  the 
Lord,  and  of  charity  toward  tho  ueighbor, 
are  rejuvenated,  414. 

Oli>  Man. — Ity  an  old  man  is  signified  a  wise 
man.  and  in  the  abstract  sense  wisdom,  278. 

Olives. — Olives  correspond  to  the  affection  of 
good  and  its  uses,  520,  111. 

Onk. — All  the  sock-tics  in  heaven,  and  every 
angel  in  a  society,  make  one  by  love  from  the 
Lord.  20.  In  \\  hat  manner  they  make  cue, 
61.  In  the  spiritual  world,  the  exteriors  and 
Intflriofs  most  SOl  in  unity  and  correspond, 
498.    With  those  wh  '  are  in  good,  the  interior 

thought  makes  one  with  tl  Ntcrior  thought, 

4  '9.  With  a  good  spirit,  in  the  second  statt 
after  death,  th*  thought  makes  one  with  ths 
will,  603.   See  Whole. 

Oplnimo.— Opening  of  the  Interiors,  33, 271,272 


PEA. 


INDEX. 


PRO. 


443 


351,  396,  468,  532.  Opening  of  the  exteriors, 
396.  Opening  of  the  degrees  of  the  mind, 
468.  Opening  of  the  tilings  which  are  above 
the  rational  mind,  and  of  the  things  which 
are  below  it,  430.  Opening  of  the  eyes  of 
the  spirit,  171.  Opening  of  the  gates  of  bell, 
583. 

Opinion. — False  opinions  concerning  the  angels, 
the  devil,  the  soul,  the  resurrection,  and  the 
last  judgment,  312, 183,  456. 

Opposites. — When  one  opposite  acts  against 
another,  pain  is  produced.  There  is  not  any 
thing  without  relation  to  its  opposites;  and 
from  the  opposite  is  known  its  quality,  &c, 
541.  Between  the  opposites  there  is  equilib- 
rium, 541. 

Order,  Divine— The  Lord  is  order,  inasmuch 
as  the  divine  good  and  truth  which  proceed 
from  the  Lord  make  order,  57.  All  things 
which  in  nature  exist  and  subsist  from  divine 
order  are  correspondent,  and  have  relation  to 
good  and  truth,  107.  Divine  order  does  not 
rest  in  the  middle,  but  terminates  in  an  ulti- 
mate, and  the  ultimate  is  man  ;  thus  divine 
order  terminates  with  man,  304,  315.  All 
things  of  divine  order  were  collected  into 
man.  and  man  from  creation  is  divine  order 
in  form,  30,  202 ;  because  he  is  its  recipient, 
523.  Divine  order  is  heaven  with  man,  523. 
So  far  as  man  lives  according  to  divine  order, 
so  far  in  the  other  life  he  appears  as  a  man, 
perfect  and  beautiful,  454. 

Orientals. —  The  scienco  of  correspondences 
nourished  with  the  Orientals,  87. 

Oxen. — Cows  and  oxen  correspond  to  the  affec- 
tions of  the  natural  mind,  110. 

Pahces. — Concerning  palaces  in  heaven,  184, 
185.    The  palace  of  w  isdom,  270. 

Pancreas. —  The  pancreas  corresponds  to  the 
purification  of  good  and  truth,  96,  217. 

Paradise. — Paradise  signifies  intelligence  and 
wisdom,  111,  176,489.  The  magnificence  of 
things  paradisiacal  in  the  other  life,  176.  Why 
heaven  is  called  paradise,  136. 

Particuhrs. —  Those  things  which  are  in  a 
superior  degree  are  particulars,  and  those 
things  which  are  in  an  inferior  degree  are 
generals;  and  generals  are  the  continents  of 
particulars,  267. 

Path. — A  way,  path,  road,  or  street  signify 
truths,  which  lead  to  good,  and  also  falses, 
which  lead  to  evil,  479. 

Peace. — Concerning  the  state  of  peace  in  hea- 
ven, 284  to  290.  Peace  is  the  inmost  of  de- 
light from  the  good  of  innocence,  285.  Peace 
in  the  heavens  is  the  Divine  inmostly  affect- 
ing with  blessedness  every  good  and  truth 
there,  and  it  is  incomprehensible  to  man,  286, 
288.  Innocence  and  peace  walk  hand  in 
hand,  288.  A  state  of  peace  in  the  heavens 
is  as  a  state  of  dawn  and  of  spring  in  the 
earth,  289.  Heavenly  peace  is  given  with 
men  who  are  in  wisdom,  yet  it  is  stored  up  in 
their  interiors  while  they  live  in  the  world, 
288.  Internal  peace  is  not  given  with  those 
who  are  in  evil,  290.  Peace  signifies  the 
Lord  and  heaven,  and  also  heavenly  joy  and 
the  delight  of  good,  287.  Peace  signifies  the 
union  of  the  Divine  Itself  and  the  Divine 
Human  in  the  Lord,  and  the  conjunction  of 
the  Lord  with  heaven  and  with  the  Church 
287. 

Pearls. — Pear's  signify  introductory  truths, 


Perception. — Perception  is  internal  hearing, 
434. 

Perfection.  —  Perfection  in  the  heavens  in- 
creases according  to  (he  plurality  of  the  an- 
gels, 418,  71.  All  perfection  also  increases 
toward  the  interiors,  and  decreases  toward  the 
exteriors,  341, 158. 

Peter. — The  Apostle  Peter  represented  the  Lord 
as  to  faith,  526. 

Piety. — A  life  of  piety  without  a  life  of  charity 
is  of  no  avail,  but  with  the  latter  is  of  advan- 
tage in  every  respect,  535. 

Places. — Places  and  spaces  are  presented  visible 
according  to  the  states  of  the  interiors  of  an- 
gels and  spirits,  195.  Places  signify  Btates, 
192.  Changes  of  place  in  the  spiritual  world, 
are  changes  of  the  state  of  life,  192. 

Plurality. — Plurality  of  earths,  417.  Plurality 
of  hells,  588. 

Poor.— The  poor  in  heaven,  357  to  365.  In  the 
Word,  by  the  poor  are  understood  those  who 
are  spiritually  poor,  that  is,  who  are  in  igno- 
rance of  truth,  and  still  desire  to  be  in- 
structed, 420,  365. 

Power. — The  power  of  the  angels  in  heaven, 
228  to  233.  The  angels  are  called  powers, 
and  are  powers,  from  the  reception  of  divine 
truth  from  the  Lord,  137,  231.  All  power  is 
from  the  Lord,  and  is  of  truth  from  good, 
thus  of  faith  from  love,  232.  The  false  from 
evil  hiis  no  power,  233,  539.  All  the  power 
which  man  has  is  from  his  understanding  and 
will,  228. 

Preachers. — Of  preachers  in  the  heavens,  223 
to  226.  All  the  preachers  in  the  heavens  are 
from  the  Lord's  spiritual  kingdom,  225. 

Prkacmno. — Of  preaching  in  the  heavens,  221 
to  227,  259. 

Presence. — The  presence  of  the  Lord  in  the 
heavens  is  that  Ho  is  everywhere,  and  with 
every  one,  in  the  good  and  truth  which  pro- 
ceed from  Him,  consequently  that  He  is  in 
his  own  with  the  angels,  147,  121.  The  pres- 
ence of  the  angels  is  not  with  the  Lord,  but 
the  Lord's  presence  with  the  angels,  142.  In 
the  spiritual  world,  one  is  exhibited  as  pre- 
sent with  another,  if  be  only  intensely  desires 
his  presence,  194. 

Priesthood. — Priesthood  signifies  the  good  of 
love  to  the  Lord,  226. 

Priests. — Priests  represented  the  Lord  as  to 
Divine  Good.  A  priest,  in  the  Word,  signifies 
those  who  are  in  the  good  of  love  to  the  Lord, 
226.    False  belief  of  the  priests,  74, 1S3,  312. 

Privv. — See  Excrement. 

Proceed. — To  proceed  is  to  be  produced  and  ex- 
hibited in  a  suitable  form,  that  it  maybe  per- 
ceived and  appear,  474.  The  things  which 
proceed  are  of  that  from  which  they  proceed, 
474.  To  exist  from  an  esse  is  what  is  meant 
by  proceeding,  139. 

Procreatiun. — In  the  heavens  there  is  a  pro- 
creation of  good  and  truth.  382. 

Profanation. — Profanation  is  the  commixing 
of  good  and  evil,  also  of  the  true  and  false, 
with  man,  456. 

Profane. — To  profane  is  to  believe  at  first,  and 
afterward  deny,  456. 

Progression. — -All  progressions  in  the  spiritual 
world  are  made  by  changes  of  the  state  of 
the  interiors,  so  that  progressions  are  nothing 
else  than  changes  of  state,  192,  195. 

Prophets. — The  prophets  had  their  spiritual 
Bight  opened,  76.    How  the  Lord  spoku  with 


M4  REL.  INDEX.  SCI. 


the  prophets  tbrongli  whom  was  the  Word, 

25-1. 

Pkoprium— The  proprium  of  man  is  to  love 
himself  more  than  God,  and  the  world  more 
than  heaven,  and  to  make  his  neighbor  of  no 
account  in  respect  to  himself,  thus  it  is  the 
love  of  self  and  of  the  world,  2S3,  4S4,  658. 
The  proprium  of  man  is  dense  evil;  it  is  hell 
With  him,  484.  The  good  which  man  does 
from  the  proprium  is  not  good,  but  in  itself 
evil,  484.    See  15S,  2S0,  501. 

Provinces. — The  provinces  of  the  Greatest  Man. 
Heaven  is  distinguished  into  members  and 
parts  as  a  man.  and  they  are  also  named  in 
like  manner,  05,  96.  For  example,  see  PRO- 
VINCE OF  THE  KVES,  333. 

Pli.se. — The  pulse  of  the  heart  reigns  in  the 
body  throughout,  446.  In  heaven,  there  is  a 
pulse  like  that  of  the  heart,  hut  more  inte- 
rior, 95.  The  pulse  of  the  heart  is  variant 
there  according  to  states  of  love,  95.  See 
Hfspir  \tiox. 

Punishment. — In  the  other  life,  no  one  suffers 
punishment  on  account  of  hereditary  evil, 
because  it  is  not  his:  thus  it  is  not  his  fault 
that  he  is  such ;  hut  he  suffers  on  account  of 
the  actual  evil  which  is  his  own,  thus  as  far 
as  he  has  appropriated  to  himself  hereditary 
evil  by  actual  life,  342.  Punishments  in  the 
w  orld  of  spirits  are  manifold :  hut  no  one 
snivel's  punishment  on  account  Of  the  evils 
which  he  had  done  in  the  world,  but  on  ac- 
count of  the  evils  which  he  then  does;  yet  it 
amounts  to  the  same  thing,  because  every  one 
alter  death  returns  into  his  own  lite. and  thus 
into  similar  evils,  509. 

PUEPLB. — Purple  signifies  celestial  good.  365. 

Quarters. —  Concerning  the  four  quarters  in 
heaven,  141  to  163,17,123.  In  the  spiritual 
world  the  quarters  commence  and  are  deter- 
mined from  the  face,  143.  The  quarters  there 
are  determined  otherwise  than  iu  the  world, 
17,  143. 

II ams. — Their  signification,  110. 

Ru'Hai.l. — Raphael  is  an  angelic  society  so 
named  front  its  function,  52. 

Rational. — The  rational  is  alone  from  divine 
truth  and  divine  love,  404.  The  human  ra- 
tional exists  from  the  influx  of  the  light  of 
heaven.  309.  How  the  rational  should  be 
cultivated,  468,  409,  489.  Man  is  so  far  ra- 
tional after  death,  as  he  has  become  rational 
in  the  world  by  languages  and  by  sciences, 
ami  not  at  all  iu  proportion  to  his  skill  in 
languages  and  sciences,  404. 

Reason. — The  faculty  of  ratiocinating  is  be- 
lieved in  the  world  to  be  rationality,  but  it  is 
separate;  it  is  the  faculty  of  continuing  what- 
soever it  pleases,  and  from  preconceived  prin- 
ciples, and  from  fallacies,  to  see  falsesand  not 
truths.  464,  353.  In  the  other  life  these  are 
deprived  of  the  faculty  of  ratea  inaling,  w  ho 
have  rinsed  for  themselves  [be  interiors  "f 
their  own  minds,  and  immersed  themselves 
wholly  in  externals,  500,  464.    See  R  vtional. 

Bibobm. — Man  must  be  reborn,  that  La,  regen- 
erated, 342. 

Rei-oluotion.— Of  the  fancied  recollection  of 
things  the  man  never  heard  or  saw,  256. 

RKoiNHtATiox. — Regeneration  is  a  new  birth  as 

to  the  spiritual  man,  279.  How  it  is  accom- 
plished, 279.    Described  by  an  angel, 360. 

Relationship. — All  relatiouahilN  proxlmitlea, 

or  affinities  in  heaven  are  from  good,  and 


according  to  its  agreements  or  differences, 

46. 

Rei.igiosfs. — Hangers  incurred  by  those  who 
dwell  exclusively  upon  religion?  subjects,  249. 

Repentance. — Alter  death,  repentance  is  not 
possible,  527. 

Representatives — Concerning  representatives 
in  heaven,  170  to  176.  All  things  are  called 
representatives  which  correspond  to  the  in- 
teriors, and  they  also  represent  them,  175. 
Examples  of  representatives,  335. 

Respiration. —  The  respiration  of  the  lungs 
reigns  in  the  body  throughout,  446.  In  hea- 
ven there  is  a  respiration  like  that  of  the 
lungs,  but  more  interior,  95.  Respiration 
there  is  varied  according  to  the  states  of 
charity  and  faith,  95,  235.   Sec  Pulse. 

Resurrection. — See  Resuscitation. 

EesDBCITATIOM, —  Of  the  resuscitation  of  man 
after  death,  445  to  452.  Resuscitation  is  the 
draw  ing  forth  of  the  spirit  of  man  from  the 
body,  and  its  introduction  into  the  spiritual 
world,  commonly  called  resurrection.  447. 
Krroneous  belief  concerning  the  resurrection, 
456.  How  resuscitation  is  effected,  44S.  449, 
450.  That  man  rises  again  only  as  to  spirit; 
the  Lord  alone  rose  again  as  to  the  body.  316. 
Man  rises  again  immediately  after  death,  and 
then  he  is  a  man  a?  to  all  and  single  things, 
312. 

Revelation. — The  most  ancient  people  had  im- 
mediate revelation ;  with  the  ancients  it  was 
mediate  by  correspondences,  300.  Why  ineu 
cannot  now  receive  immediate  revelation,  309. 

Rich.— The  rich  in  heaven.  357  to  365.  By  the 
rich  are  meant  those  who  abound  iu  the 
knowledges  of  good  and  truth,  thus  who  are 
within  the  Church,  where  the  Word  is.  305. 

Riches. — Riches  are  not  real  blessings,  where- 
fore they  are  given  to  the  wicked  as  well  as 
the  good,  304.  Spiritual  riches  are  know  ledges 
and  sciences,  365. 

Right  Hand.— The  right  hand  denotes  power, 
232. 

Right  Side.— Things  which  are  on  the  right 
side  correspond  to  good,  from  w  hich  is  truth, 
118. 

Road. — A  road  signifies  truths,  which  lead  to 
good;  and  falses.  w  hich  lead  to  evil.  479. 

Rock. — A  hole,  and  the  ch  it  of  a  rock,  in  the 
Word,  signifies  the  obscure,  and  the  false  of 
faith,  4SS.  Rock  signifies  faith  from  the 
Lord.  488. 188. 

Rovai.ty. — Rovaltv  signifies  truth  from  good, 
226. 

BaBBATH. — Sabbath,  in  the  supreme  sense,  signi- 
fies the  union  of  the  Divine  Ilself  and  the 
Divine  Human  in  the  Lord;  in  the  internal 
sense  the  conjunction  of  the  Divine  Human 
of  the  Lord  with  heaven  and  with  the  church: 
in  general,  the  conjunction  of  good  and  truth, 
thus  the  heavenly  marriage.  2*7.  Rest  on 
the  Babbath  day  signified  Hie  state  of  that 
'anion:  and  in  the  respective  sense,  the  con- 
junction of  the  Lord  w  ilh  man.  because  then 
lie  has  peace  and  salvation.  287. 

Sandy  Places. — Sandy  places  correspond  to 
studies  lor  the  sake  of  being  esteemed  learned, 
488. 

Satan.— By  Satan  is  signified  that  hell  which 
is  in  front,  the  inhabitants  of  which  are 
called  evil  spirits,  644.  See  Devil  and  Lili- 
an, 

Siience.— What  are  meant  by  the  sclenooe,  U..3 


SIM. 


INDEX. 


SPI. 


445 


See  also  (hp  collection  of  extracts  from  the  I 
Hemvnly  Arcana,  concerning  the  sciences, 
page  233,  el  infra.    The  science  of  correspon-  1 
deuce,  87  to  102.  114,  114,  487.  488.     The  | 
science  of  correspondences  excels  other  sci- 
ences :  to  the  ancients  it  was  the  chief  science, 
but  at  this  day  it  is  obliterated;  it  flourished 
with  the  Orientals  and  in  Egypt,  87. 

Pciextiucs. — Scientifics  are  of  the  natural 
memory,  which  man  lias  in  the  body,  855. 
To  enter  into  the  troths  of  faith  from  scientif- 
ics is  contrary  to  divine  order.  From  spiritual 
truth  it  is  allowable  to  enter  into  the  scien- 
tifics which  are  of  the  natural  num.  but  not 
the  reverse,  because  of  the  manner  in  which 
influx  is  given.  365.   See  Science. 

Seeks.  Why  prophets  were  called  seers,  70, 
487. 

Sense  op  the  Word. — The  literal  sense  of  the 
Word  consists  of  such  things  as  are  in  the 
world  ;  but  the  spiritual  sense  of  such  things 
as  are  in  heaven,  and  each  and  all  of  the 
things  which  are  there,  correspond.  104.  In 
all  and  each  of  the  things  of  the  Word,  there 
is  an  internal  or  spiritual  sense,  1.  The  in- 
ternal sense  of  the  Word  is  its  soul,  and  the 
sense  of  the  letter  is  its  body.  307. 

Sensual.— The  sensual  is  the  ultimate  life  of 
man,  adhering  to,  and  inhering  in,  his  corpo- 
real, 267,  353.  He  is  called  a  sensual  man 
who  judges  and  concludes  all  things  from 
the  senses  of  the  body,  anil  who  believes 
in  nothing  but  what  he  sees  with  his  eyes 
and  touches  with  his  hands.  Sensual  men 
reason  acutely  and  cunningly  placing  all 
intelligence  in  speaking  from  the  natural 
memory;  they  are  cunning  and  malicious 
more  than  others,  2G7,  353,  401.  See,  also,  IS, 
74. 

Separation. —  When  and  how  the  separation 
of  bad  spirits  from  good  spirits  is  effected, 
511. 

Separations.— Removals  or  separations  in  the 
spiritual  world  are  according  to  the  differ* 
ences  in  the  states  of  the  interiors,  193  to  196. 

Serpent. — Serpents  of  the  tree  of  science,  is  a 
term  applied  to  sensual  men  by  the  ancients, 
353.    See  Sensual. 

Servants. — See  .Master. 

Seventy-two. — The  number  seventy -two  sig- 
nifies all  truths  and  all  goods  in  the  complex, 
73. 

Sheep. — Correspond  to  the  affections  of  the  spir- 
itual mind,  110. 

Shoulder. — By  the  shoulders  is  signified  power, 
231. 

Sight. — The  sight  of  the  eye  signifies  the  intel- 
ligence which  is  of  faitli.  and  also  faith.  271. 
The  sight  of  the  left  eye  corresponds  to  the 
truths  of  faith,  and  the  sight  of  the  right  eye 
to  their  goods.  118.  Internal  sight  is  of  the 
thought,  So,  144;  or  of  the  understanding. 
208,  462.  The  things  of  the  spiritual  world 
are  seen  by  man  when  he  is  withdrawn  from 
the  siirht  of  the  body,  and  the  sight  of  his 
spirit  is  opened,  70.  171.  The  sight  of  the 
spirit  is  interior  sight,  171. 

Silver.— Silver  signifies  spiritual  good,  or  truth 
from  a  celestial  origin,  115. 

Similitude.— Similitude  conjoins,  and  dissimili- 
tude disjoins,  427.  Similarity  causes  angelic 
societies  to  be  tugether,  42.  Concerning  like- 
nesses, 10.  47.  72.  582. 

SlMPLI. — Concerning  the  simple  ill  heaven,  340 


to  356.    Of  the  simple,  see,  74,  S3,  SO,  183, 

268.  312,  313,  322,  464. 
Smei.lino.— See  Senses,  402,  462. 
Smoke. — Smoke  corresponds  to  the  falses  which 

proceed  from  the  evils  of  hatred  and  revenge, 

585.  ■ 

Society. — The  heavens  consist  of  innumerable 
societies.  41  to  50.  Every  society  is  a  heaven 
in  a  less  form,  51  to  58.  Every  society  in  the 
heavens  resembles  one  man,  68  to  72.  Every 
society  of  heaven  has  its  opposites  in  a  society 
of  hell,  511.  588.  Every  man  as  to  his  spirit, 
is  conjoined  to  some  society,  either  infernal 
or  heavenly — a  wicked  man  to  an  infernal  so- 
ciety, a  good  man  to  a  heavenly  society,  510. 
Every  one  returns  to  his  own  society  after 
death,  510. 

Socinhns. — The  Socinians  are  out  of  heaven, 
3.    Their  interiors  are  closed,  83. 

SOLITARY. — Of  those  who  give  themselves  up 
to  a  life  almost  solitary;  how  they  are  in  the 
other  life.  360,  535,  249. 

Son-in-law.— Son-in-law  signifies  truth  associ- 
ated to  the  affectiou  of  good,  3S2. 

Sons. — Sons  signify  the  affections  of  truths, 
thus  truths,  382. 

Soot. — Soot  corresponds  to  the  falses  from 
hatred  and  revenge,  5S5. 

Soul. — The  soul  of  man  is  his  spirit,  for  this  is 
immortal  as  to  all  its  properties,  4  "J.  t"i i^. 
False  opinions  concerning  the  soul.  183,  312, 
456.  In  the  Word,  the  soul  signifies  under- 
standing, faith,  and  truth.  440. 

Sound. — The  sound  of  speech  corresponds  to 
affection;  and  the  articulations  of  sound, 
which  are  words,  to  the  ideas  of  thought, 
which  are  from  affection.  236,  241,  260,  296. 

South. — The  south  signifies  wisdom  and  intelli- 
gence in  clear  light,  150.  The  south  signifies 
a  state  of  light,  or  wisdom  and  intelligence, 
150.  In  heaven,  those  dwell  in  the  south  who 
are  in  greater  light  of  wisdom.  148,  140.  In 
the  hells,  those  who  are  in  the  falses  of  evil 
dwell  from  their  south  to  their  north.  151. 

Space. — Concerning  space  in  heaven,  11)1  to  199. 
To  the  angels  there  are  neither  distances  nor 
spaces,  hut  states  and  their  changes,  192. 
Spaces  in  heaven  are  external  states  corres- 
ponding to  internal.  193.  Spaces  are  pre- 
sented visible  according  to  the  states  of  the 
interiors  of  angels.  195.  In  the  Word,  space 
signifies  state,  192. 

Speech. — Concerning  the  speech  of  angels,  234 
to  245.  The  speech  of  angels  with  man.  246 
to  257.  There  is  spiritual  or  angelic  speech 
appertaining  to  man,  although  he  is  ignorant 
of  it,  243.  After  death  man  conies  into  his 
interior  ideas,  which  then  form  his  speech, 
243.  Man  is  able  to  speak  with  spirits  and 
angels,  and  the  ancients  frequently  spoke 
Avith  them;  but  in  this  earth  at  this  day  it  is 
dangerous  to  speak  with  spirits  unless  man 
be  in  a  true  faith,  and  be  led  by  the  Lord, 
249. 

Sen  erf. — A  spiritual  sphere,  which  is  a  sphere 
of  life,  flows  forth  and  diffuses  itself  from 
every  man.  spirit,  and  angel,  and  encom 
passes  them;  it  flows  forth  from  the  life  of 
their  affection,  and  thence  of  their  thought, 
17,  49,591.  Concerning  spiritual  spheres,seo, 
also.  ::S4.  574,  591. 

Spirit. — That  every  man  is  a  spirit  as  to  his  in- 
teriors. 432  to  444.  That  the  spirit  is  the  man 
himself,  and  that  from  that  the  body  lives, 


H6  sujv.  index.  thi. 


76.  Good  and  bad  attending  spirits,  and  their 
conjunction  with  man,  292.  The  form  of 
man's  spirit  is  the  human  form.  453.  Those 
who  think  abstractedly  from  the  body,  some- 
times appear  in  the  society  of  spirits  to  which 
their  spirits  belong,  but  are  distinguished 
from  the  others,  438.  Enthusiastic  spirits, 
249.  Emissary  spirits,  255.  Natural  and  cor- 
poreal spirits,  257.  Infernal  spirits,  123, 151. 
flRITUAL. — The  things  which  exist  from  the 
sun  of  heaven  are  called  spiritual,  172.  What 
is  spiritual  sees  what  is  spiritual,  453.  What 
is  spiritual  cannot  be  expressed  otherwise 
than  naturally  before  man,  566.  When  what 
is  spiritual  touches  and  sees  what  is  spiritual, 
it  is  just  as  when  what  is  natural  touches  and 
sees  what  is  natural,  461.  It  is  allowable  to 
enter  into  the  scientifics,  which  are  of  the 
natural  man,  from  spiritual  truth,  but  not 
the  reverse,  because  spiritual  influx  into  the 
natural  is  given,  but  not  natural  iuflux  into 
the  spiritual,  365. 

Spiritual  Delights. — Concerning  the  delights 
of  the  life  of  man  after  death,  485  to  490. 
Spiritual  delights  in  coutrast  with  bodily  de- 
lights, 396,  et  infra. 

Spleen. — The  spleen  corresponds  to  the  purifi- 
cation of  good  and  of  truth,  96,  217. 

Spring. — Spring  siguifies  the  first  and  the 
highest  degree  of  love,  166,  155. 

Stars. —  Stars,  in  the  Word,  signify  the  know- 
ledges of  good  and  of  truth,  1, 105, 119. 

St  uk. — States  are  predicated  of  life  and  of 
those  things  which  are  of  life;  states  of  wis- 
dom and  intelligence,  154.  The  first  state  of 
man  after  death,  491  to  498.  The  second  state, 
198  to  all.    The  third  state,  457, 512  to  520. 

Stone. — A  stone  signifies  the  truth  of  faith,  188, 
2J3,  4SS,  534.  Precious  stones  signify  the 
truths  of  heaven  anil  I  he  Church,  transparent 
from  good,  4S9,  179,  307. 

Storge. — The  innocence  of  infancy,  or  infants, 
i<  that  Which  constitutes  tile  love  called  stunjf, 
277.    Compare  with  332. 

Sikkkt. — A  street  siguifies  truths  which  lead  to 
good;  and  falses,  which  lead  to  evil,  479. 

Srui'in. — Those  who  continually  look  to  them- 
selves, and  not  to  the  Divine,  are  called  stu- 
pid, 10. 

St\lk.— Or  the  style  of  the  Word,  310. 

Sliukits.  —  The  spirits  sent  from  societies  of 
spirits  to  other  societies  are  called  subjects, 
255.    See  page  429. 

Suiisist. — Nothing  can  subsist  from  itself,  but 
IV  mi  something  prior  to  itself,  thus  from  the 
first,  from  whom  if  it  be  separated,  it  per- 
ishes, 106.  To  subsist  is  perpetually  to  exist, 
9,  304. 

Suusistknce. — Subsistence  is  perpetual  exis- 
tence, 37,  106.  303. 

Su HSTANCE8. — Whatever  exists  interiorly  in  man 
exists  in  forms,  which  are  substances,  for 
what  does  not  exist  in  substances  as  its  sul>- 
jects,  is  nothing.  418.  Whatever  is  supposed 
to  exist  without  a  substantial  subject  is  no- 
thing, 434. 

t  „ccession. — All  things  have  succession  and 
progression  in  heaven  as  in  the  world.  162. 
163,  191. 

Si  mmit.— Ity  the  summit  or  top  of  a  mountain 
is  signified  the  supreme  of  heaven,  1S8. 

Bun.— The  sun  in  heaven.  116  to  125.  In  the 
Word,  the  sun  signifies  the  Lord  as  to  love, 
and  tbPIICe  love  to  the  Lord,  1,  119.    In  the 


opposite  sense,  the  sun  signifies  the  love  of 
self;  in  this  sense,  by  adore  the  sun  is  signi- 
fied to  adore  those  things  which  are  contrary 
to  heavenly  love  or  the  Lord,  122,  561. 
Supreme. — With  every  angel  ami  every  man, 
there  is  an  inmost  or  supreme  into  which  the 
Divine  of  the  Lord  first  flows ;  it  may  be 
called  the  entrance  of  the  Lord  to  angel  and 
man,  and  his  veriest  dwelling-place  with  them, 
39. 

Swkdexrorg. — It  has  been  given  to  Swedenborg 
to  be  together  with  angels,  and  to  speak  with 
them  as  man  with  man,  and  to  see  the  things 
which  are  in  the  heavens,  and  the  things 
which  are  in  the  hells,  1,  174,  184;  to  speak 
with  them  as  a  friend  with  a  friend,  and 
sometimes  as  a  stranger  with  a  stranger,  234 ; 
sometimes  with  one,  sometimes  with  several 
in  company,  and  to  see  them  in  full  wakeful- 
ness, or  when  in  every  sense  of  the  body  and 
in  a  state  of  clear  perception.  74;  to  speak 
with  spirits  and  to  be  with  them  as  one  of 
them,  in  full  wakefulness  of  the  body,  442 ; 
to  speak  with  some  who  were  in  the  Ancient 
Church,  327  ;  to  speak  with  some  who  lived 
two  thousand  years  ago,  others  who  lived 
seventeen  centuries  ago,  and  others  who  lived 
some  four  centuries  ago.  some  three,  and  so 
on,  4S0  ;  to  speak  with  others  three  days  after 
their  death,  452;  to  speak  with  almost  all 
w  hom  he  had  known  in  the  life  of  the  body, 
437  ;  to  speak  with  spirits  its  a  spirit ;  and  as 
a  man  in  the  body,  436 ;  to  be  conducted  by 
the  Lord  into  the  heavens,  and  likewise  to 
the  earths  in  the  universe,  and  this  as  to  the 
spirit,  while  the  body  remained  in  the  same 
place,  192;  to  be  in  the  spiritual  world  as  to 
the  spirit,  ami  at  the  same  time  in  the  natural 
world  as  to  the  body.  577  ;  to  be  withdrawn 
from  the  body,  46,  440;  to  be  brought  almost 
iuto  the  state  of  the  dying.  30;  that  he  per- 
ceived what  occurs  to  those  who  are  resusci- 
tated from  the  dead,  449,  450;  to  have  spirits 
see  through  his  eyes  things  of  this  solar 
world.  252.  See  aiso  numbers,  69,  109,  118, 
130,  228,  229,  312,  441,  456. 

Taste. — Concerning  the  five  senses  of  the  body 
with  man.  402.  462. 

Temple. — Temple,  in  the  Word,  represents  the 
Diviue  Human  of  the  1/ord,  187.  Of  temples 
in  heaven,  221  to  224.  Why  the  ancienta 
gave  to  temples  an  aspect  toward  the  east, 
119. 

Tiikatre. — Universal  nature  is  a  theatre  repre- 
sentative of  the  Lord's  kingdom,  106. 

Thick  Darkness. — Thick  darkness  signifies  tlm 
lalsi-s  of  evil,  487.  The  light  of  heaven  is 
thick  darkness  to  the  evil,  4n7. 

Thikves. — Those  are  called  thieves  who  take 
from  the  Lord  what  is  1 1  is.  10. 

Think. — Those  think  naturally  who  only  look 
into  the  world  and  attribute  all  things  to 
nature;  but  those  think  spiritually  who  look 
to  heaven  and  attribute  all  things  to  the  Di- 
vine, 130.  To  think  spiritually  is  to  think 
Intellectually  or  rationally,  464.  To  think 
freely  from  his  own  proper  affection  is  the 
very  life  of  man,  and  is  himself,  502.  Those 
who  come  from  the  Chiistiau  world  into  the 
other  life,  do  not  in  general  comprehend  that 
thinking  and  willing  are  of  any  avail,  but 
only  speaking  and  acting.  495.  *•/  infra. 

Thirst.— To  thirst  signifies  lo  desire  the  know, 
ledge  of  gooil  and  truth,  420. 


TRU. 


INDEX. 


VEG. 


447 


Thouqht.— Thought  is  internal  sight,  434.  532. 
Thought  is  nothing  else  hut  the  form  ol  the 
will,  or  that  whereby  what  man  wills  may 
appear  in  the  light,  500.  Thought  with  affec- 
tion makes  man,  445.  Thought  and  will  are 
of  the  spirit  of  man.  not  of  the  body ;  they 
actuate  each  and  all  things  of  the  body  with 
entire  command,  453.  There  are  in  man  two 
thoughts,  one  exterior  and  the  other  interior, 
499.  'the  interior  thought  of  man  is  alto- 
gether according  to  his  affection  or  love,  298. 
Man's  soul  and  life  are  from  thought  with 
affection,  236.  Thought  falls  into  speech 
according  to  common  influx,  296.  Kxteusion 
of  the  thoughts,  199,  201,  203,  204.  Thought, 
worldly,  corporeal,  heavenly,  532.  See  Af- 
fection. 

Throne. — The  throne  of  the  Lord  signifies  hea- 
ven, and  specially  His  regal  kingdom,  8,  24. 

Time. — Times,  in  the  Word,  signify  states,  165. 
Of  time  in  heaven,  162  to  169.  The  angels 
think  without  an  idea  of  time  and  space,  165. 
Man  does  not  think  without  an  idea  of  time, 
169.  Men  have  an  idea  of  eternity  with  time, 
but  the  angels  without  time,  167.  Times  in 
their  origin  are  states,  16S.  Why  there  are 
times  in  the  world,  164, 168. 

To-day. — That  to-day  signifies  eternity.  165,  and 
Arcana  Ccdestia,  399S.    See  Yesterday  and 

TO-MOBROW. 

To-morrow. — To-morrow  signifies  in  eternity, 
165.    See  Yesterday  and  To-day. 

Tongue. — Those  who,  in  the  Greatest  Man,  are 
in  the  province  of  the  tongue,  are  in  dis- 
coursing from  understanding  and  perception, 
96. 

Tooth. — Tooth,  iu  the  Word,  signifies  the  sen- 
sual, which  is  the  ultimate  of  the  life  of  man, 
675.    Quashing  of  teeth,  566  to  575,  245. 

Torments.— The  torments  of  hell,  573. 574.  The 
reason  that  torments  in  the  hells  are  per- 
mitted by  the  Lord,  581.  Tornn-nts  experi- 
enced by  bad  spirits  who  approach  or  enter 
heaven,  54,  354,  400. 

Touch. — Of  the  senses,  see  402.  462. 

Travel. — To  travel  signifies  to  live,  and  likewise 
the  progression  of  life,  192. 

Trees. — That  trees,  in  the  Word,  signify  percep- 
tions and  knowledges,  from  which  wisdom 
and  intelligence  are  derived,  110,  176,  489. 
Fruit  trees  correspond  to  the  affections  of 
good  and  their  uses.  520. 

Tribes. — Tribes  signify  all  truths  and  goods  in 
the  complex,  thus  all  things  of  faith  and  of 
love,  1. 

Trine. — The  Divine  Trine  or  Trinity. — A  Trin- 
ity or  Divine  Trine  may  be  conceived  of  in 
one  person,  and  thus  one  God,  but  not  in 
three  persons.  See  extracts  from  Heavenly 
dream,  page  60.  A  Divine  Trine  or  Trinity 
in  the  Lord  is  acknowledged  in  heaven,  No. 
2,  and  page  60.  The  Trine  in  the  Lord  is  the 
Divine  Itself  which  is  called  the  Father,  the 
Divine  Ilumau  which  is  called  the  Son,  and 
the  Divine  Proceeding,  which  is  called  the 
Holy  Spirit,  and  this  Divine  Trine  is  One, 
page  60. 

Trumpet.— A  trumpet  signifies  divine  truth  in 
heaven,  and  revealed  from  heaven,  1. 

Truth. — Truth  is  the  form  of  good,  107,  375. 
The  life  of  truth  is  from  good.  375.  That  is 
called  truth  which  is  of  the  memory,  and 
thence  of  the  thought,  26.  All  truth  is 
turned  into  good  and  implanted  in  the  love, 


as  soon  as  it  enters  the  will,  26.  Every  truth 
is  of  infinite  extension,  and  is  in  conjunction 
With  many  others,  270.  Truths,  w  ithout  good, 
are  not  in  themselves  truths,  b.-oause  they 
have  not  life,  136.  All  truths,  wherever  they 
are,  whether  within  the  heavens  or  without 
them,  beam,  132.  Divine  truths  are  laws  of 
order,  67,  202.  So  far  as  man  lives  according 
to  order,  thus  so  far  as  he  is  in  good  according 
to  divine  truths,  so  far  he  becomes  a  man, 
202.  The  truth  of  faith  is  light,  136.  Civil 
truths  relate  to  those  things  which  are  of 
judgment,  moral  truths  relate  to  what  is  sin- 
cere and  right,  and  specifically  to  virtues  of 
every  kind,  and  spiritual  truths  relate  to 
those  things  which  are  of  heaven  aud  of  the 
Church,  in  general  to  the  good,  which  is  of 
love,  and  the  truth,  which  is  of  faith,  468. 
Truth  does  not  admit  of  reasonings,  385. 

Tuux. — The  turning  by  the  angels  of  their  faces 
and  bodies,  143,  144,  151.  153,  496. 

Turtle  Doves. — Signify  the  intellectuals,  110. 

Tutoresses. — Tutoresses  of  infants  iu  the  other 
life,  332,  337. 

Twelve. — Twelve  denotes  all  truths  aud  goods 
in  the  complex,  73,  307. 

Twilight. —  That  twilight  signifies  a  middle 
state  between  the  last  and  the  first;  the  ob- 
scurity which  precedes  the  morniug,  155. 

Understanding. — The  will  is  the  esse  of  man's 
life,  and  the  understanding  is  the  existere  of 
life  thence,  26,  61,  474.  The  understanding 
is  the  recipient  of  truth,  137  ,  221,  473.  It  is 
the  understanding  which  is  illuminated,  130. 
The  understanding  and  will  together  make 
a  man,  423,  463.  The  life  of  the  understand- 
ing proceeds  from  the  life  of  the  will,  26. 
The  will  and  understanding  of  men  are  gov- 
erned by  the  Lord  through  angels  and  spirits, 
228.  The  understanding  of  truth,  after  death, 
can  no  longer  amend  or  change  the  nature 
of  the  wicked,  508.  All  things  which  are 
in  the  understanding  have  reference  to  truth, 
137. 

Universe. — All  things  in  the  universe,  both  in 
heaven  and  in  the  world,  relate  to  good  and 
truth,  375. 

Urine. — Urine  corresponds  to  the  defilements 
of  truth,  488. 

Use. — Uses  are  the  ends  for  the  sake  of  which 
mau  acts,  112.  Uses  are  goods  in  act  or  goods 
of  charity,  391.  All  in  the  other  life  must 
perform  uses,  even  the  wicked  and  infernal, 
387,  508.  Uses  are  the  goods  of  love  and 
charity,  402,  403;  they  are  in  all  variety  and 
diversity,  405.  The  kingdom  of  the  Lord  is  a 
kingdom  of  uses,  112,  361,  387.  To  serve  the 
Lord  is  to  perform  uses,  361,  387.  To  perform 
use  is  to  will  well  to  others  for  the  sake  of 
the  common  good,  64.  Iu  heaven,  to  perform 
use  is  the  delight  of  the  life  of  all,  219.  Use 
is  the  first  and  the  last,  thus  the  all  of  mau, 
112. 

Variety. — There  is  an  infinite  variety,  ind 
never  anything  the  same  with  any  other,  41, 
20,  405.  Iu  heaven,  as  in  the  world,  there  is 
perpetual  variety,  231,  20.  Variety,  disposed 
iu  a  heavenly  form,  makes  perfection,  71,56. 

Vastation. — Vastation  is  nothing  else  than  be- 
ing let  into  the  internals,  thus  into  the  pro- 
prium  of  the  spirit,  or  into  the  spirit  it- 
self, 551,  513.  Successive  vastatiou  of  the 
Church,  1. 

Vegetable. — The  vegetable  kiugdom,  104, 108, 


148 


WIL. 


INDEX. 


WOR. 


109.111.    Influx  of  the  "piritiial  world  into 
the  subjects  of  the  vegetable  kingdom,  567. 
Vine. — The  vine,  111.    Compare,  Arcana  Cceles- 
tin,  1069. 

Vines. — Vines  correspond  to  the  affection  of 
truth  and  to  its  uses,  520. 

Yixevard. —  Vineyards  signify  the  spiritual 
Church  and  the  truths  of  that  Church,  4*9. 

Virgin. — A  virgin  signifies  the  affection  of  good, 
also  the  Church,  36*. 

Vision  aries. — Mistakes  and  errors  of  visionaries 
concerning  spirits,  249. 

Visions. — It  is  dangerous  to  confirm  anything 
by  visions  with  those  who  are  in  falses,  be- 
cause thus  they  would  believe  at  first  and 
afterwards  deny,  and  thus  would  profane  the 
truth  itself,  456. 

Voice. — Voice  signifies  divine  truth  in  heaven 
and  revealed  from  heaven,  1. 

Vowels. — Why  in  the  Hebrew  language  the 
vowels  are  not  expressed,  and  are  variously 
pronounced.  241.  By  the  vowels,  the  angels, 
in  their  speech,  express  the  affections,  201, 
241.  The  vowels  are  lor  sound,  and  the  sound 
of  speech  corresponds  to  affection,  241.  See 
Consonants  and  Sounds. 

Walk. — To  walk,  in  the  90(4  signifies  to  live, 
590.  To  walk  with  the  Lord  is  to  receive 
spiritual  life  and  to  live  with  Him.  590. 

Wall. — A  wall  signifies  truth  protecting  from 
the  assault  of  fnjlses  and  evils.  73,  3u7. 

Way.  —  Ways  signify  truths  which  lead  to 
good,  and  falses  which  lead  to  evil :  and  to 
sweep  a  way  denotes  to  prepare  that  truths 
may  be  received,  479. 

Wiek — A  week  signifies  a  state,  and  also  an 
entire  period,  165  comp;ired  with  Arcana  Cat- 
Irstia.  3X45. 

West. — The  west  signifies  love  and  its  good 
in  obscure  light.  150.  In  heaven  those  dwell 
in  the  west  who  are  in  obscure  perception  of 
the  good  of  love.  148,  149.  In  hell  those  who 
are  iu  evils  from  the  love  of  self  dwell  from 
their  east  to  their  west,  151. 

Whit:  . — That  whiteness  corresponds  to,  *od  in 
tin'  Wunl  signifies  truth.  179. 

Whole. — The  whole  is  from  the  parts,  and  the 
parts  constitute  the  whole.  64.  Every  whole 
[umim]  is  composed  of  various  things,  56,  405. 
Kvery  whole  is  from  the  harmony  and  agree- 
ment of  several,  and  otherwise  it  has  no 
quality ;  hence  the  universal  heaven  is  a  one, 
56. 

Whoredoms. — In  the  Word,  whoredoms  signify 

the  perversions  of  truth,  384. 
Width. — Width  or  breadth  signifies  a  state  of 

truth. 197. 

Wife. — Wife  signifies  the  affection  of  good  and 
truth:  also  the  Church.  368.  Husband  and 
wife  in  the  supreme  sense  are  predicated  of 
the  Lord  and  of  his  conjunction  with  heaven 
and  the  Church,  368. 

Will. — That  the  will  is  the  esse  of  man's  life. 
26,  61.  Will  is  the  very  spiritual  itself  of  man, 
529.  The  will  is  the"  man.  508.  The  will  is 
the  recipient  of  good,  473,  474.  26.  The  will 
and  understanding  make  the  all  of  life  with 
man.  spirit,  and  angel.  463.  The  life  of  the 
will  is  the  principal  life  of  man.  and  the  life 
of  the  understanding  proceeds  thence.  26.  81, 
474.  The  will  and  understanding  of  man  are 
ruled  by  the  Lord  through  angel--  and  spirits. 
228.  Will  falls  into  gestures  with  man  ac- 
cording to  common  influx,  296.    That  man 


after  death  remains  such  as  his  will  is.  and 
his  understanding  thence  derived,  26.  474. 
All  things  which  are  in  the  will  have  refer- 
ence to  goods.  137. 

Will.  To. — To  will  is  to  love  to  do,  16.  To  will 
and  not  to  do  when  ability  is  given  is  not  to 
will,  but  only  to  think  that  one  wills.  475. 

Window. — A  window  signifies  the  intellectual 
principle,  which  is  of  the  internal  sight,  4^9. 

Winged  Animals.  —  Winged  animals  signify 
things  intellectual.  110. 

Winter.  —  Winter  signifies  the  deprivation  of 
love  and  wisdom— compare  155  and  166. 

Wisdom. — The  Divine  Wisdom  is  the  light  of 
heaven,  131.  The  wisdom  of  the  angels  of 
heaven.  265  to  275 :  this  wisdom  is  incompre- 
hensible and  ineffable,  266.  Wisdom  consists 
in  receiving  the  good  which  is  from  the  Lord, 
SO ;  and  in  seeing  and  perceiving  what  is  good 
and  what  is  evil,  in  distinguishing  them  well, 
from  interior  intuition.  351.  Intelligence 
and  wisdom  make  man.  80.  Of  spurious  wis- 
dom. 352.  Of  Use  wisdom,  353.  See  Intel- 
ligence. 

Wise. — Concerning  the  wise  and  simple  in  hea- 
ven, 346  to  356.  The  wise  among  the  ancients, 

323,  323. 

Woman. — Man  acts  from  reason,  but  woman 
from  affection.  36*.  In  the  won!,  a  woman 
signifies  the  affection  of  good  and  of  truth  ; 
also  the  Church,  368. 

Wood.  —  Wood  signifies  good.  223.  They  who 
have  placed  merit  in  works  appear  to  them- 
selves in  the  other  life  to  cut  wood,  513. 

Word. —  The  Word  conjoins  heaven  with  the 
earth.  305.  The  Word  is  written  by  pure  cor- 
res|>oiidenees.  and  hence  all  and  single  things 
therein  signify  spiritual  things.  1.114.  lly 
the  Word  man  has  conjunction  with  heaven, 
114.  The  Word  was  dictated  by  the  Lord; 
it  is  accommodated  to  the  wisdom  in  which 
the  angels  are.  and  to  the  intelligence  in 
which  men  are,  and  angels  have  it  and  read 
it  equally  as  men  on  earth,  259.  In  the 
Word  are  dirine  things,  and  the  arcana  of 
heaven,  even  in  its  iotas,  points,  and  tittles, 
260.  The  word,  in  the  sense  of  the  letter,  is 
natural,  because  the  na'ural  is  the  ultimate, 
into  which  spiritual  and  celestial  things  which 
are  interior  close,  and  on  which  they  subsist, 
as  a  house  upou  its  foundation  ;  thus  it  is  tho 
continent  of  the  spiritual  and  celestial  sense, 
305.  The  conjunction  of  the  Lord  with  man 
is  by  the  Word,  through  the  medium  of  tho 
internal  sense.  305.  By  all  and  single  things 
of  the  Word  ihere  is  conjunction,  and  hence 
the  W'Td  is  wonderful  above  all  writing, 
305.  Word,  in  the  Sacred  Scripture,  signifies 
various  things,  namely,  discourse,  the  thought 
of  the  mind,  everything  which  really  exists 
also  something:  and  in  the  supreme  sciise 
the  divine  truth,  and  the  l   id.  137. 

Word,  Ante-mosaic.  Willi  the  ancient  Church 
there  was  a  Word,  but  it  is  hwl,  327. 

Words. — Words  in  heavenly  speech  correspond 
to  the  ideas  of  thought  which  are  from  affec- 
tion. 236.  211.  261,  262,  269. 

Works.  — Works,  like  all  acts,  have  their  esse 
and  existere,  and  their  quality,  from  the  inte- 
riors of  man.  which  are  of  his  thought  and 
will:  such  as  the  interiors  are.  such  ai*  the 
works:  works  contain  love  and  faith,  and  are 
those  in  effect.  358,  4S4. 

Would — Natural.— The  natural  world  to  wQ 


IVOR. 


INDEX. 


ZIO. 


449 


that  extense  which  is  tinder  the  sun,  and  re- 
ceives from  it  heat  and  light;  and  of  that 
world  are  all  the  things  that  thence  subsist, 
89.  The  natural  world  exists  and  subsists 
from  the  spiritual  world  as  an  effect  front  a 
cause,  89,  106;  and  both  from  the  Divine,  106. 

World — Spiritual. — The  spiritual  world  is  hea- 
ven, and  of  that  world  are  all  things  which 
are  in  the  heavens,  89.  In  the  spiritual  world, 
where  spirits  and  angels  are,  similar  things 
appear  as  in  the  natural  world  where  men 
are-;  so  similar  that  as  to  the  external  aspect 
there  is  no  difference,  yet  all  those  things  are 
from  a  spiritual  origin,  582. 

IVurld  of  Spirits. — What  the  world  of  spirits 
is,  421  to  431.  The  world  of  spirits  is  not 
heaven  nor  hell,  but  a  middle  place  or  state 
between  both,  whither  man  after  death  first 
comes,  421.  How  the  world  of  spirits  ap- 
pears, 429.  The  world  of  spirits  is  in  equili- 
brium between  heaven  and  hell,  590. 

Worms. — Marvellous  transformations  of  worms, 
108. 

WlBSHIP. — Divine  worship  in  heaven,  221  to  227. 
57 


Varieties  of  divine  worship,  56.  Divine  wor- 
ship of  the  ancients,  111,  188.  Kxternal  acts 
and  the  externals  of  worship  do  nothing, 
but  the  internals  from  which  externals  pro- 
ceed, 495. 

Wrath. — Why  wrath,  in  the  Word,  is  attributed 

to  the  Lord*  545. 
Writing. — Concerning  writings  in  heaven.  258 

to  264.    Numerical  and  literal  writing,  263. 
Writing — Numerical. — See  Number  263. 
Year. — Year  signifies  states  of  life  in  general, 

155,  165. 

Yksterd  w. — Yesterday  signifies  from  eternity, 
165.  Compare  Arcana  Caeletfia,  3998.  See 
To-day  and  To-morrow. 

Young  Mex. — Young  men  signify,  in  the  Word, 
the  understanding  of  truth,  or  one  that  is  in- 
telligent, 368. 

Youth. — In  youth,  who  may  be  regenerated, 
are  present  spirits  who  are  in  the  affection 
of  truth  and  good,  and  thence  in  intelligence, 
295. 

ZlON. — By  Zion,  in  the  Word,  is  meant  the 
Church,  specifically  the  celestial  Church,  216. 


INDEX 

TO  THE 

PASSAGES  OF  SCRIPTURE  CITED  IN  THIS  WORK 


Chap. 

i  

ii .... 
ii  .... 


GENESIS. 
Verse. 

3,  4  

24  

25  , 


Hi   7,  10,  11. 


No. 
137 
372 
341 
341 


EXODUS, 
xxix   18,  25,  41   287 


LEVITICUS. 


i   9, 13,  17... 

ii   2,  9  

vi   8,  14  

xxiii   12,  13,  18. 


287 
287 
287 
287 


NUMBERS. 


vi   26   287 

xv   3,  7,  13   287 

xxviii   6,  8,  13   287 

xxix   2,  6,  8,  13,  36   287 


DEUTERONOMY. 


iv...   19  

xviii   3,  4,  5. 


122 
122 


JUDGES. 


xvii.A  xviii   324 

2nd  SAMUEL, 
xxiv   15, 16,  17   229 

2nd  KINGS, 
vi   17   76 


PSALMS. 

Chap.  Verse.  No. 
xxxi   9   197 

xxxvi   6,  7   216 

xxxvii          37   287 

xl   13   365 

xliii   3   129 

ciii   20   229 

civ   2   129 

cxviii   5   197 


ISAIAH. 

viii   8   197 

ix   7   216 

ix   5,  6   287 

ix   17,18   570 

x   12,  13,  14   365 

xiii   10   119 

xiv   30   365 

xix   23,  24,  25   307 

xxix   19   365 

xxx   26   119 

xxx   6,  7   365 

xxxii   17,  18   287 

xxxiii          5   216 

xxxiii          7,8   287 

xxxiv   9,  10   570 

xli   17,18   365 

xlii   6   129 

xlv   3   365 

xlix   6   129 

lii   1   180 

lii   7   287 

liv   13   25 

liv   10   287 

lviii   2   216 

lix   8   287 


451 


452 


INDEX. 


JEREMIAH. 


Chap.  Verse. 

viii   1,  2. 

xvi  

x  vii  

xxiii ... 

XXV  

XXV  

xxix  ... 

xxxi .  ., 

xxxii.  .. 
xlvii ... 

1  

li  


5. 

3  

5  

37  

14  

11  

33,  34   25, 

19  

7  

37  

13  


EZEKIEL. 
9,10. 


No. 

122 
287 
365 
21G 
287 
471 
287 
271 
471 
365 
365 
365 


258 


viii   15,  16,  18   122 


180 
365 
365 
119 

xl. —  xlviii   171,  197 


xvi   10,  13. 

xxvi   7,  12  

xxvii   1  to  end. 

xxxii   7,  8. 


DANIEL. 

v   2,  3,  4  

vii. — xii  

xii   3  


iv .. 
xii. 


IIOSEA. 

19  

9  

9  


365 
171 
346 


216 
471 

365 


JOEL. 

ii   2,  10,  31   119 

ii   30,  31   570 

iii   15   119 


HABAKKUK. 
i   6  


ZEPHANIAH. 
iii   12,18  


HAGGAI. 

9  


197 


365 


287 


Chap. 

i  

viii.. 
ix  ... 


ZECHARIAH. 

Vebse. 

...6  

...  12  

-  3,  4  


MALACHI. 
1  


Nc. 
471 

287 
365 


570 


MATTHEW. 

  10   570 

  16   129 

  18   260 

  33   64 

  24,  25   281 

vii               24,  26   471 

vii               22,  23   471 

vii               13,  14   534 

viii              41,  42,  50   570 

viii              12   575 

x                 16   278 

xi                27   5 

xi                25,  26   353 

xi                29,  30   359 

xi                5   365 

xi                30   533 

xii               8   287 

xii               36   507 

xiii              43   348 

xiii              12   349 

xiii              13,  14,  15   353 

xiii              6   122 

xiii              42,  50   575 

xvi              27   471 

xvii   2   119,  129,  180 

xviii            8,  9   570 

xix              24   365 

xix              4,  5,  6,  11   372 

xx               27,  28   218 

xxii             37,  38,  39,  40   19 

xxii             11,  12,  13   48 

xxii             13   575 

xxii             12,  13   180 

xxiii            27   505 

xxiv            29,  30,  31   1 

xxiv             29   119 

xxiv            17,  18   208 

xxiv            51   575 

xxv             29   349 

xxv             32-46   471 

xxv             30   575 

xxv             41   570 

xxviii           16   5 

xxviii           3   ISO 


INDEX. 


453 


Chap. 

ii  

ix .... 
ix  .... 

x  

x  

xvi... 


in. 

vi . 
vi . 
vi  . 

ix . 
x.. 


MARK. 

Verse.  No. 

27,28   287 

3  129,  180 

43-49   570 

14   281 

6,  7,  8,  9   372 

5   180 


LUKE. 

9  

5  

38  

20,  21  

29  

5,  6. 


.357 


xii   16,  24  

xii   2,  3  

xiii   29,  30  

xiii   25,  2G,  27. 

xiii   28  

xiv   33  

xiv   21  

xvi   19,  31  

xvi   29,  30,  31. 

xvi   24  

xvii   20,21  

xvii   31,  32  

xviii   1G,  17  

xx   17,  18  

xxi   35,  3G  

xxii   20  

xxiv   4  

xxiv   36,  37,  38. 


.4112. 


570 
287 
349 
365 
180 
287 
365 
507 
324 
471 
575 
365 
365 
365 
456 
570 
33 
208 
281 
534 
382 
218 
180 
316 


JOHN. 


i ... 

i... 
i... 
ii . 
iii . 
iii. 
v.. 


18   84 

4,  9   129 

1,  3,  4,  10,  14   137 


  19,  21.. 

  36  

  19  

  37  

vi    45,  46. 

vi   56  

viii   56  

vi  ii   12  

ix   15  


187 
5 

129 
84 
25 

147 
84 

129 

129 


Chap.  Verse. 

x   30,  38  

xi   24,  25  

xii   35,  36,  40. 

xii   40  

xiv   10,  11  

xiv   6  

xiv   21,23  


xiv. 

xiv.  , 

xv.  . 


No. 

  2 

  5 

  129 

  456 

  2 

  5 

  16 

  51 

  287 

  11 

  16 

  81 

  147 

  2 

  5 

  287 

  5 

  180 

287 

xx   25,  27,  29   461 


2. 
27.., 
4,  7. 


xv   10,  12. 

  4-10... 

  4  


xv  

XV  

xvi   13,  14,  15. 


15. 

33. 


XVI. 

xvi. 

xvii   2  

xx   11,  13. 

xx   19,  21,  26., 


APOCALYPSE. 


23... 
4,5. 


iii   17,  18. 


IV  ..... 

v  

vi .... 
ix...., 

ix  

xiv..., 
xiv..., 
xiv.... 
xvi..., 
xvi..., 
xvi.... 
xviii . 


4... 
1... 
12. 


L8. 


..  1 

.  4..'... 
.  13.... 
,.  9,  10 

..  8  

.  15.... 
.  8,  9.. 
..  2,  18 

xix   11,  13. 

xix  

xix  

xx  


2. 
20. 


471 

180 
365 
180 
258 
119 
570 
570 
368 
471 
570 
122 
180 
570 
570 
180 
570 
570 


13,  15   471 


xx   14,  15  

xxi   17  

xxi   24  

xxi  

xxi   16  

xxi   1,  2,  16,  17,  18. 

xxi   8  

xxii   12  


570 
'73 
129 
187 
197 
307 
570 
471 


I 


